Psalms 39:1 — Word Study
WLCאָמַ֗רְתִּי אֶֽשְׁמְרָ֣ה דְרָכַי֮ מֵחֲט֪וֹא בִלְשׁ֫וֹנִ֥י אֶשְׁמְרָ֥ה לְפִ֥י מַחְס֑וֹם בְּעֹ֖ד רָשָׁ֣ע לְנֶגְדִּֽי׃
BSAFor the choirmasternâtsach For JeduthunYᵉdûwthûwn A Psalmmizmôwr of DavidDâvid
| Greek | English | Parsing |
|---|---|---|
| אָמַ֗רְתִּי | I said | Verb, Qal, perfect first person common singular |
| אֶֽשְׁמְרָ֣ה | I will guard | Verb, Qal, infinitive construct first person common singular |
| דְרָכַי֮ | ways my | Noun common both plural construct, suffix |
| מֵחֲט֪וֹא | from sinning | Preposition, verb qal infinitive construct common |
| בִלְשׁ֫וֹנִ֥י | with tongue my | Preposition, noun common both singular construct, suffix |
| אֶשְׁמְרָ֥ה | I will keep | Verb, Qal, infinitive construct first person common singular |
| לְפִ֥י | to mouth my | Preposition, noun common masculine singular construct, suffix |
| מַחְס֑וֹם | a muzzle | Noun common, masculine singular absolute |
| בְּעֹ֖ד | while still | Preposition |
| רָשָׁ֣ע | [the] wicked | Noun common, masculine singular absolute |
| לְנֶגְדִּֽי׃ | [is] to before me | Preposition, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | I said, “I will watch my ways so that I will not sin with my tongue; I will guard my mouth with a muzzle as long as the wicked are present.” |
| KJV | I said, I will take heed to my ways, that I sin not with my tongue: I will keep my mouth with a bridle, while the wicked is before me. |
| ASV | I said, I will take heed to my ways, That I sin not with my tongue: I will keep my mouth with a bridle, While the wicked is before me. |
| YLT | To the Overseer, to Jeduthun. — A Psalm of David. I have said, 'I observe my ways, Against sinning with my tongue, I keep for my mouth a curb, while the wicked [is] before me.' |
| WEB | I said, “I will watch my ways, so that I don’t sin with my tongue. I will keep my mouth with a bridle while the wicked is before me.” |
| BBE | I said, I will give attention to my ways, so that my tongue may do no wrong; I will keep my mouth under control, while the sinner is before me. |
Where they part company is אֶשְׁמְרָ֣ה — see How Translations Differ.
The verse contains two main clauses and additional phrases that clarify the purpose and condition of the psalmist's resolve.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectH7563
verbלְ
The sentence as the grammar sees it Open the tree ›
1 of 11 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 — Psalms 39:1
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 — Meditation on Speech and Conductgenerated
Psalm 39:1 reflects the psalmist's intention to monitor his behavior and speech, particularly in the presence of the wicked. This verse serves as an introduction to a deeper exploration of the struggles of maintaining righteousness amidst temptation and provocation. The following verses elaborate on the emotional turmoil experienced by the psalmist as he grapples with his thoughts and the impact of his surroundings.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 62:1 | In God alone my soul finds rest; my salvation comes from Him. |
| 2 | Psalm 77:1 | I cried out to God; I cried aloud to God to hear me. |
| 3 | 1 Chronicles 16:41 | With them were Heman, Jeduthun, and the rest of those chosen and designated by name to give thanks to the LORD, for “His loving devotion endures forever.” |
| 4 | 1 Chronicles 25:1–6 | Additionally, David and the commanders of the army set apart some of the sons of Asaph, Heman, and Jeduthun to prophesy with the accompaniment of lyres, harps, and cymbals. The following is the list of the men who performed this service: |
| 5 | Psalm 119:9 | How can a young man keep his way pure? By guarding it according to Your word. |
The Treasury of Scripture Knowledge — 19 references, hung on the phrase they belong to
The Key Word — אָמַ֗רְתִּי, 'a.Mar.tigenerated
The verb אָמַר (amar) means 'to say' or 'to speak,' indicating a broad range of verbal expression. In this verse, it emphasizes the psalmist's conscious decision to articulate his intentions regarding his speech and behavior.
The parsing as a perfect first person common singular verb indicates that the psalmist is reflecting on a completed action of saying, which adds a sense of authority to his resolve.
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 main verb אָמַ֗רְתִּי governs the entire verse, with two clauses following it: one expressing the psalmist's intention to watch his ways and the other detailing the action of guarding his mouth. The structure emphasizes the psalmist's proactive approach to speech.
The first clause introduces the psalmist's declaration, while the subsequent clauses elaborate on the actions he intends to take, creating a clear cause-and-effect relationship in his reasoning.
Septuagint Backgroundgenerated
The Septuagint translates אָמַ֗רְתִּי as εἰς, suggesting a focus on the act of speaking as a directed intention. This choice highlights the psalmist's conscious decision to articulate his thoughts.
The Greek word used in the LXX for מַחְס֑וֹם is absent, indicating a divergence in how the concept of restraint is approached in the Greek text.
In plain words — the whole versegenerated
Psalm 39:1 shows the psalmist's commitment to being careful with his speech, especially around wicked people. He expresses a desire to avoid sinning with his tongue and plans to restrain his words, using a metaphor of a muzzle. This reflects a thoughtful approach to how he interacts with others.
Frequently Asked Questionsgenerated
To guard one's ways means to be mindful of one's actions and choices, ensuring they align with moral and ethical standards.
The tongue is mentioned because it is a powerful tool for communication, and the psalmist recognizes the potential for it to lead to sin if not controlled.
The presence of the wicked serves as a context for the psalmist's caution, highlighting the influence that negative company can have on one's behavior.
One can apply this verse by being intentional about their speech, especially in challenging situations, and by practicing self-restraint to avoid saying things that may lead to conflict or sin.
Reflection Questionsgenerated
- In what situations do I find it most challenging to control my speech?
- How can I be more mindful of my actions and words in the presence of others?
- What steps can I take to ensure my speech reflects my values and beliefs?
- How do I respond when I feel provoked to speak negatively about others?
The early church on this verse — how the Fathers read it
Early church fathers have commented on this verse, discussing themes of speech and moral conduct in the face of wickedness.
Have no doubt about it, when people annoy and torment you when you are doing the right thing, those people are the lackeys of the wickedest sinner of all. They are slaves of the author of every evil deed.Early Church Fathers on Psalms 39 →
It is a universal custom to be upset when you see your plans at the mercy of sinners, and to be upset also at your own misfortunes, especially when you are badly treated by wrongdoers while conscious of your own virtuous behavior.Early Church Fathers on Psalms 39 →
"I said, I will take heed to my ways, that I sin not with my tongue" [Psalms 39:1]....For it is not without reason that the tongue is set in a moist place,Early Church Fathers on Psalms 39 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Psalms 39:1 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleI said,.... That is, in his heart; he purposed and determined within himself to do as follows; and he might express it with his mouth, and so his purpose became a promise; I will take heed to my
Read John Gill on Psalms 39 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryI said, I will take heed to my ways, that I sin not with my tongue: I will keep my mouth with a bridle, while the wicked is before me.
Read Robert Jamieson on Psalms 39 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BiblePsalms 39 THE This Psalm was written by David when his mind was much discomposed and disquieted with the contemplation of the prosperity of sinners, and the afflictions of the godly; which being exemplified in himself and in his enemies, he speaks of the case not in general, but as in his own person. Jeduthun; one of the three chief masters of the sacred music; of whom see ,42 . David taketh care of his thoughts, words, and works, . He considereth the brevity and vanity of man’ s life, ; puts his hope in God, ; prayeth for the forgiveness of his sins, , and for favour in his pilgrimage, ,13. I said; I fully resolved. To my ways, i.e. to order all my actions aright, and particularly to…
Read Matthew Poole on Psalms 39 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 39:1 « To the chief Musician, [even] to Jeduthun, A Psalm of David. » I said, I will take heed to my ways, that I sin not with my tongue: I will keep my mouth with a bridle, while the wicked is before me.Ver. 1. I said, I will take heed] He resolved so, Psalms 38:13-14, sc. to continue as one deaf and dumb, to use Isaac’ s apology to scoffing Ishmael, viz. no apology, unless it be that which is real; for vivendo melius arguuntur obtrectatores, quam loquendo, slanderers and railers are best answered by silence. Eiusdem sensus est hic Psalmus cum priori (Kimchi). That I sin not with my tongue] A hard task, a long lesson, as Pambus, in the Ecclesiastical History, found it by experience…
Read John Trapp on Psalms 39 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(1) My tongue.—To enter into the feeling of the poet we must remember the unrestrained way in which Orientals give way to grief. It was natural and becoming for him to “roar” (Psalms 38:8, &c.) out his indignation or his grief, to mutter (Psalms 1:2, &c) aloud his prayers, to speak out on every impulse. Now he determines to endure in silence and mutely bear the worst, rather than speak what may in the eyes of the impious be construed into a murmur against Divine Providence, into impatience under the Divine decree. (Comp. Psalms 38:13-14.) With a bridle.—See margin, and comp. Deuteronomy 25:4, where the cognate verb occurs. The root-meaning is “stop.” For the metaphor comp. James 1:26, and…
Read Charles John Ellicott on Psalms 39 →AdamClarkeAdam Clarke's Commentary on the BiblePSALM XXXIX The psalmist's care and watchfulness over his thoughts, tongue, and actions, 1-3. He considers the brevity and uncertainty of human life, 4-7; prays for deliverance from sin, 8-11; and that he may be protected and spared till he is fitted for another world, 12, 13. NOTES ON PSALM XXXIX The title says, To the chief Musician, Jeduthun himself, A Psalm of David. It is supposed that this Jeduthun is the same with Ethan, 1 Chronicles 6:44, compared with 1 Chronicles 16:41; and is there numbered among the sons of Merari. And he is supposed to have been one of the four masters of music, or leaders of bands, belonging to the temple. And it is thought that David, having composed this…
Read AdamClarke on Psalms 39 →CambridgeThe Cambridge Bible for Schools and Colleges1–3. The resolution of silence in the presence of temptation.
Read Cambridge on Psalms 39 →Albert Barnes1798–1870Barnes' Notes on the BibleI said - This refers to a resolution which he had formed. He does not say, however, at what time of his life the resolution was adopted, or how long a period had elapsed from the time when he formed
Read Albert Barnes on Psalms 39 →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
I said, “I will watch my ways so that I will not sin with my tongue; I will guard my mouth with a muzzle as long as the wicked are present.”
I said, “I will watch my ways, so that I don’t sin with my tongue. I will keep my mouth with a bridle while the wicked is before me.”
For the choirmaster. For Jeduthun. A Psalm of David. I said, “I will watch my ways so that I will not sin with my tongue; I will guard my mouth with a muzzle as long as the wicked are present.”
I decided, “I will watch what I say and make sure I do not sin with my tongue. I will put a muzzle over my mouth while in the presence of an evil man.”
Tyndale line
I said, I will take heed to my ways, that I sin not with my tongue: I will keep my mouth with a bridle, while the wicked is before me.
I said, I will take heed to my ways, That I sin not with my tongue: I will keep my mouth with a bridle, While the wicked is before me.
I said, I will take heed to my ways, that I sin not with my tongue: I will keep my mouth with a bridle, while the wicked is before me.
To the chief Musician, even to Jeduthun, A Psalm of David. I said, I will take heed to my ways, that I sin not with my tongue: I will keep my mouth with a bridle, while the wicked is before me.
To the excellent musician Ieduthun. I thought, I will take heede to my wayes, that I sinne not with my tongue: I will keepe my mouth brideled, while the wicked is in my sight.
Strictly literal
I said, I will take heed to my ways, that I sin not with my tongue: I will keep my mouth with a muzzle, while the wicked is before me.
To the Overseer, to Jeduthun. — A Psalm of David. I have said, 'I observe my ways, Against sinning with my tongue, I keep for my mouth a curb, while the wicked [is] before me.'
TO THE OVERSEER. FOR JEDUTHUN. A PSALM OF DAVID. I have said, “I observe my ways, || Against sinning with my tongue, || I keep a curb for my mouth, || While the wicked [is] before me.”
“To the chief musician, to Jeduthun, a psalm of David.” (39:2) I said, I will guard my ways, that I sin not with my tongue: I will guard my mouth with a muzzle, while the wicked is before me.
I decided, “I will watch what I say so that I do not sin with my tongue. I will muzzle my mouth while in the presence of an evil man.”
From the Latin
Unto the end, a psalm for David himself.
Simplified
I told myself, “I will be careful in what I do, and not sin in what I say. I will keep my mouth shut when the wicked are around.”
I said, I will give attention to my ways, so that my tongue may do no wrong; I will keep my mouth under control, while the sinner is before me.
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 Psalms 39:1 states, "I said, 'I will watch my ways so that I will not sin with my tongue; I will guard my mouth with a muzzle as long as the wicked are present.'" The Septuagint, while it has some words that align, does not provide a complete translation for this verse, indicating a significant divergence in wording and structure. The Samaritan Pentateuch and the Dead Sea Scrolls do not have relevant texts for this verse, so they do not contribute to the comparison. Overall, the primary witness is the Masoretic Text, and the Septuagint's partial agreement highlights differences in translation practices.
אָמַ֗רְתִּי אֶֽשְׁמְרָ֣ה דְרָכַי֮ מֵחֲט֪וֹא בִלְשׁ֫וֹנִ֥י אֶשְׁמְרָ֥ה לְפִ֥י מַחְס֑וֹם בְּעֹ֖ד רָשָׁ֣ע לְנֶגְדִּֽי׃
4 of the 11 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 Psalms 39:1
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.
אָמַר (amar) is a Hebrew verb meaning 'to say' or 'to utter,' with a broad range of uses including to promise, command, or even boast. It appears in various forms, such as in the Qal (to say), Niphal (to be told), and Hiphil (to avow). The entries highlight its versatility in both spoken and internal contexts, though no specific verse is noted.
אָמַר 5287 vb. utter, say
Qal
Say
Say in the heart (= think)
Promise
Command (esp. late)
Niph. be said, told
Hiph. avow, avouch (lit. cause to declare)
Hithp. act proudly, boast
base
H559 אָמַר utter, say .. Say
. Say in the heart (= think)
. Promise
. Command (esp. late)
. be said, told
. avow, avouch (lit. cause to declare)
. act proudly, boast
559 'amar aw-mar'
a primitive root; to say (used with great
latitude):--answer, appoint, avouch, bid, boast self, call,
certify, challenge, charge, + (at the, give) command(-ment),
commune, consider, declare, demand, X desire, determine, X
expressly, X indeed, X intend, name, X plainly, promise,
publish, report, require, say, speak (against, of), X still, X
suppose, talk, tell, term, X that is, X think, use (speech),
utter, X verily, X yet.
אָמַר (a.mar) — to say.
1) to say, speak, utter
1a) (Qal) to say, to answer, to say in one's heart, to think, to command, to promise, to intend
1b) (Niphal) to be told, to be said, to be called
1c) (Hithpael) to boast, to act proudly
1d) (Hiphil) to avow, to avouch
Aramaic equivalent: a.mar (אֲמַר "to say" H0560)
HVqp1cs — Verb · Qal · perfect first person common singularHVqp1cs
The Hebrew word שָׁמַר (*shamar*) is a primitive root meaning to keep, guard, or observe. It encompasses a wide range of actions including protecting, waiting for, and celebrating obligations like the Sabbath. The verb appears in various forms, indicating nuances such as being on guard or refraining from certain actions. It is used extensively in the Old Testament, reflecting both physical and moral vigilance.
שָׁמַר 465 vb. keep, watch, preserve
Qal 425
keep, have charge of
keep, guard, captives
hence, watch for, wait for
watch, observe
keep, retain, of storing up (food)
keep within bounds, restrain
observe, celebrate
keep sabbath
of other obligations
observe = follow dictates of (prudence, justice, kindness, wisdom)
sts. י׳ subj.
keep, reserve, weeks of harvest
Niph.
36be on one's guard
keep oneself, refrain, abstain
be kept, guarded
Pi. those paying regard to false vanities
Hithp. I kept myself from
base
H8104 שָׁמַר keep, watch, preserve .. . keep, have charge of
. keep, guard, captives
. hence, watch for, wait for
. watch, observe
. . keep, retain, of storing up (food)
. keep within bounds, restrain
. . observe, celebrate
. keep sabbath
. of other obligations
. observe = follow dictates of (prudence, justice, kindness, wisdom)
. sts. י׳ subj.
. keep, reserve, weeks of harvest
. . be on one's guard
. keep oneself, refrain, abstain
. be kept, guarded
. those paying regard to false vanities
. I kept myself from
8104 shamar shaw-mar'
a primitive root; properly, to hedge about (as with thorns),
i.e. guard; generally, to protect, attend to, etc.:--beward,
be circumspect, take heed (to self), keep(-er, self), mark,
look narrowly, observe, preserve, regard, reserve, save
(self), sure, (that lay) wait (for), watch(-man).
שָׁמַר (sha.mar) — to keep: obey.
: obey/observe
1) to keep, guard, observe, give heed
1a) (Qal)
1a1) to keep, have charge of
1a2) to keep, guard, keep watch and ward, protect, save life
1a2a) watch, watchman (participle)
1a3) to watch for, wait for
1a4) to watch, observe
1a5) to keep, retain, treasure up (in memory)
1a6) to keep (within bounds), restrain
1a7) to observe, celebrate, keep (sabbath or covenant or commands), perform (vow)
1a8) to keep, preserve, protect
1a9) to keep, reserve
1b) (Niphal)
1b1) to be on one's guard, take heed, take care, beware
1b2) to keep oneself, refrain, abstain
1b3) to be kept, be guarded
1c) (Piel) to keep, pay heed
1d) (Hithpael) to keep oneself from
שָׁמַר (sha.mar) — to keep: guard.
: guard
1) to keep, guard, observe, give heed
1a) (Qal)
1a1) to keep, have charge of
1a2) to keep, guard, keep watch and ward, protect, save life
1a2a) watch, watchman (participle)
HVqc1cs — Verb · Qal · infinitive construct first person common singularHVqc1cs
gard:
(1) sar ha-Tabbachim, "captain of the guard," literally, "slaughterers" (Ge 37:36; 39:1; 40:3,1; 41:10,12); rabh Tabbachim (2Ki 25:8,11,20; Jer 39:9, etc.); rabh tabbachayyah (Da 2:14); ratsim, "guard," the King James Version "footmen" (1Sa 22:17); sare ha-ratsim, "chief of the guard" the King James Version "captains of the guard" (1Ki 14:27); ta' ha-ratsim, "guard-chamber" (1Ki 14:28; compare Eze 40:21, etc., where "lodges" are "guardrooms"; see A.B.…
Guard
(1.) Heb. tabbah (properly a “cook,” and in a secondary sense “executioner,” because this office fell to the lot of the cook in Eastern countries), the bodyguard of the kings of Egypt (Gen. 37:36) and Babylon (2 Kings 25:8; Jer. 40:1; Dan. 2:14).
(2.) Heb. rats, properly a “courier,” one whose office was to run before the king’s chariot (2 Sam. 15:1; 1 Kings 1:5). The couriers were also military guards (1 Sam. 22:17; 2 Kings 10:25). They were…
→ See WATCHMAN
דֶּ֫רֶךְ (derek) means way, road, or journey, and can refer to both literal paths and figurative courses of life or actions. It encompasses various aspects such as direction, manner, and moral character, often highlighting the nature of one's conduct. The term is used in both positive and negative contexts, reflecting the moral implications of one's path.
דֶּ֫רֶךְ 715 n.m. way, road, distance, journey, manner
way, road, path
journey
of direction, almost or quite = toward
way, manner
fig. of course of life, or action, undertakings
of moral action and character
of duty
specif.: in good sense
oftener in bad sense
way of י׳
base
H1870 דֶּ֫רֶךְ way, road, distance, journey, manner . way, road, path
. journey
. of direction, almost or quite = toward
. way, manner
. fig. of course of life, or action, undertakings
. . of moral action and character
. of duty
. specif.: in good sense
. oftener in bad sense
. way of י׳
1870 derek deh'-rek
from 1869; a road (as trodden); figuratively, a course of
life or mode of action, often adverb:--along, away, because
of, + by, conversation, custom, (east-)ward, journey, manner,
passenger, through, toward, (high-) (path-)way(-side),
whither(-soever).
see HEBREW for 01869
דֶּ֫רֶךְ (de.rekh) — way: conduct.
: conduct/lifestyle
1) way, road, distance, journey, manner
1a) road, way, path
1b) journey
1c) direction
1d) manner, habit, way
1e) of course of life (fig.)
1f) of moral character (fig.)
דֶּ֫רֶךְ (de.rekh) — Way.
This name means way, road
דֶּ֫רֶךְ (de.rekh) — (King's) Highway.
This name means way, road
Combined with me.lekh (מֶ֫לֶךְ "King's" H4428I)
דֶּ֫רֶךְ (de.rekh) — way: direction.
: direction
1) way, road, distance, journey, manner
1a) road, way, path
1b) journey
1c) direction
1d) manner, habit, way
1e) of course of life (fig.)
1f) of moral character (fig.)
דֶּ֫רֶךְ (de.rekh) — way: road.
: road/route
1) way, road, distance, journey, manner
1a) road, way, path
1b) journey
1c) direction
1d) manner, habit, way
1e) of course of life (fig.)
1f) of moral character (fig.)
דֶּ֫רֶךְ (de.rekh) — way: journey.
: journey
HNcbpc/Sp1bs — Noun common both plural construct · suffixHNcbpc/Sp1bs
חָטָא (chata') means to miss a goal or way, and is commonly translated as 'to sin.' It encompasses a range of meanings including incurring guilt, making a sin offering, and purifying from uncleanness. The word can also imply leading others to sin or causing oneself to lose one's way. It appears in various forms, such as Qal, Piel, Hiphil, and Hithpael, indicating different nuances of the concept of sin.
חָטָא 238 vb. miss (a goal or way), go wrong, sin
Qal
miss
sin, miss the goal or path of right and duty
incur guilt, penalty by sin, forfeit
Pi.
bear loss
make a sin offering
purify from sin
purify from uncleanness
Hiph.
miss the mark
induce or cause to sin
bring into guilt, condemnation, punishment
Hithp.
miss oneself, lose oneself, fig. for be bewildered, beside oneself
purify oneself from uncleanness
base
H2398 חָטָא miss (a goal or way), go wrong, sin .. miss
. sin, miss the goal or path of right and duty
. incur guilt, penalty by sin, forfeit
. . bear loss
. make a sin offering
. purify from sin
. purify from uncleanness
. . miss the mark
. induce or cause to sin
. bring into guilt, condemnation, punishment
. . miss oneself, lose oneself, fig. for be bewildered, beside oneself
. purify oneself from uncleanness
2398 chata' khaw-taw'
a primitive root; properly, to miss; hence (figuratively and
generally) to sin; by inference, to forfeit, lack, expiate,
repent, (causatively) lead astray, condemn:--bear the blame,
cleanse, commit (sin), by fault, harm he hath done, loss,
miss, (make) offend(-er), offer for sin, purge, purify (self),
make reconciliation, (cause, make) sin(-ful, -ness), trespass.
חָטָא (cha.ta) — to sin.
1) to sin, miss, miss the way, go wrong, incur guilt, forfeit, purify from uncleanness
1a) (Qal)
1a1) to miss
1a2) to sin, miss the goal or path of right and duty
1a3) to incur guilt, incur penalty by sin, forfeit
1b) (Piel)
1b1) to bear loss
1b2) to make a sin-offering
1b3) to purify from sin
1b4) to purify from uncleanness
1c) (Hiphil)
1c1) to miss the mark
1c2) to induce to sin, cause to sin
1c3) to bring into guilt or condemnation or punishment
1d) (Hithpael)
1d1) to miss oneself, lose oneself, wander from the way
1d2) to purify oneself from uncleanness
HR/Vqcc — Preposition · verb qal infinitive construct commonHR/Vqcc
The Hebrew word לָשׁוֹן (*lashon*) primarily means 'tongue,' referring to both the organ of speech in humans and animals. It can also denote 'language' and has figurative uses, such as a 'tongue-shaped' wedge or bay. The entries highlight its literal and metaphorical applications, but do not present any significant disagreements among the lexicons.
לָשׁוֹן n.m. and (more oft.) f. tongue
tongue of men
= language
tongue of animals
tongue of fire
= (tongue-shaped) wedge of gold
= (tongue-shaped) bay of sea
base
H3956 לָשׁוֹן tongue . tongue of men
. = language
. tongue of animals
. tongue of fire
. = (tongue-shaped) wedge of gold
. = (tongue-shaped) bay of sea
3956 lashown law-shone'
or lashon {law-shone'}; also (in plural) feminine lshonah
{lesh-o-naw'}; from 3960; the tongue (of man or animals), used
literally (as the instrument of licking, eating, or speech),
and figuratively (speech, an ingot, a fork of flame, a cove of
water):--+ babbler,bay, + evil speaker, language, talker,
tongue, wedge.
see HEBREW for 03960
לָשׁוֹן (la.shon) — tongue.
: tongue/words
1) tongue
1a) tongue (of men)
1a1) tongue (literal)
1a2) tongue (organ of speech)
1b) language
1c) tongue (of animals)
1d) tongue (of fire)
1e) wedge, bay of sea (tongue-shaped)
לָשׁוֹן (la.shon) — tongue: language.
: language
1) tongue
1a) tongue (of men)
1a1) tongue (literal)
1a2) tongue (organ of speech)
1b) language
1c) tongue (of animals)
1d) tongue (of fire)
1e) wedge, bay of sea (tongue-shaped)
לָשׁוֹן (la.shon) — tongue: bar.
: bar/projection/bay
1) tongue
1a) tongue (of men)
1a1) tongue (literal)
1a2) tongue (organ of speech)
1b) language
1c) tongue (of animals)
1d) tongue (of fire)
1e) wedge, bay of sea (tongue-shaped)
HR/Ncbsc/Sp1bs — Preposition · noun common both singular construct · suffixHR/Ncbsc/Sp1bs
The Hebrew word שָׁמַר (*shamar*) is a primitive root meaning to keep, guard, or observe. It encompasses a wide range of actions including protecting, waiting for, and celebrating obligations like the Sabbath. The verb appears in various forms, indicating nuances such as being on guard or refraining from certain actions. It is used extensively in the Old Testament, reflecting both physical and moral vigilance.
שָׁמַר 465 vb. keep, watch, preserve
Qal 425
keep, have charge of
keep, guard, captives
hence, watch for, wait for
watch, observe
keep, retain, of storing up (food)
keep within bounds, restrain
observe, celebrate
keep sabbath
of other obligations
observe = follow dictates of (prudence, justice, kindness, wisdom)
sts. י׳ subj.
keep, reserve, weeks of harvest
Niph.
36be on one's guard
keep oneself, refrain, abstain
be kept, guarded
Pi. those paying regard to false vanities
Hithp. I kept myself from
base
H8104 שָׁמַר keep, watch, preserve .. . keep, have charge of
. keep, guard, captives
. hence, watch for, wait for
. watch, observe
. . keep, retain, of storing up (food)
. keep within bounds, restrain
. . observe, celebrate
. keep sabbath
. of other obligations
. observe = follow dictates of (prudence, justice, kindness, wisdom)
. sts. י׳ subj.
. keep, reserve, weeks of harvest
. . be on one's guard
. keep oneself, refrain, abstain
. be kept, guarded
. those paying regard to false vanities
. I kept myself from
8104 shamar shaw-mar'
a primitive root; properly, to hedge about (as with thorns),
i.e. guard; generally, to protect, attend to, etc.:--beward,
be circumspect, take heed (to self), keep(-er, self), mark,
look narrowly, observe, preserve, regard, reserve, save
(self), sure, (that lay) wait (for), watch(-man).
שָׁמַר (sha.mar) — to keep: obey.
: obey/observe
1) to keep, guard, observe, give heed
1a) (Qal)
1a1) to keep, have charge of
1a2) to keep, guard, keep watch and ward, protect, save life
1a2a) watch, watchman (participle)
1a3) to watch for, wait for
1a4) to watch, observe
1a5) to keep, retain, treasure up (in memory)
1a6) to keep (within bounds), restrain
1a7) to observe, celebrate, keep (sabbath or covenant or commands), perform (vow)
1a8) to keep, preserve, protect
1a9) to keep, reserve
1b) (Niphal)
1b1) to be on one's guard, take heed, take care, beware
1b2) to keep oneself, refrain, abstain
1b3) to be kept, be guarded
1c) (Piel) to keep, pay heed
1d) (Hithpael) to keep oneself from
שָׁמַר (sha.mar) — to keep: guard.
: guard
1) to keep, guard, observe, give heed
1a) (Qal)
1a1) to keep, have charge of
1a2) to keep, guard, keep watch and ward, protect, save life
1a2a) watch, watchman (participle)
HVqc1cs — Verb · Qal · infinitive construct first person common singularHVqc1cs
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
HR/Ncmsc/Sp1bs — Preposition · noun common masculine singular construct · suffixHR/Ncmsc/Sp1bs
מַחְסוֹם (machcowm) means 'muzzle' or 'bridle.' It is derived from the root word meaning to restrain or hold back. The term appears in Psalm 39:2, indicating its use in the context of controlling speech or behavior.
מַחְסוֹם n.m. muzzle, ψ 39:2
ref
H4269 מַחְסוֹם
4269 machcowm makh-sohm'
from 2629; a muzzle:--bridle.
see HEBREW for 02629
מַחְסוֹם (mach.som) — muzzle.
muzzle
HNcmsa — Noun common · masculine singular absoluteHNcmsa
muz'l (chacam; phimoo) According to the Deuteronomic injunction (De 25:4), the ox was not to be muzzled while treading the grain, i.e. threshing. The muzzle was a guard placed on the mouth of the oxen to prevent them from biting or eating. The threshing ox would have ample opportunity of feeding (compare Ho 10:11). The Deuteronomic injunction is quite in accordance with the humane spirit which inspires it all through. Paul quotes this law in two places (1Co 9:9; 1Ti 5:18) to illustrate his view that the "laborer is worthy of his hire."
T. Lewis
Muzzle
Grain in the East is usually thrashed by the sheaves being spread out on a floor, over which oxen and cattle are driven to and fro, till the grain is trodden out. Moses ordained that the ox was not to be muzzled while thrashing. It was to be allowed to eat both the grain and the straw (Deut. 25:4). (See AGRICULTURE.)
See THRESHING.
עוֹד (owd) primarily denotes a sense of iteration or continuance, functioning mostly as an adverb meaning 'still,' 'yet,' or 'again.' It can also imply addition or repetition, as in 'more' or 'besides.' The word appears in various contexts throughout the Old Testament, emphasizing persistence or continuation.
עוֹד and (14 t.) עֹד subst. a going round, continuance, but used mostly as adv. acc. still, yet, again, besides
base
H5750 עוֹד and (14 t.) עֹד subst. a going round, continuance, but used mostly as adv. acc. still, yet, again, besides
5750 `owd ode
or rod {ode}; from 5749; properly, iteration or continuance;
used only adverbially (with or without preposition), again,
repeatedly, still, more:--again, X all life long, at all,
besides, but, else, further(-more), henceforth, (any) longer,
(any) more(-over), X once, since, (be) still, when, (good,
the) while (having being), (as, because, whether, while) yet
(within).
see HEBREW for 05749
עוֹד (od) — still.
subst
1) a going round, continuance
adv
2) still, yet, again, besides
2a) still, yet (of continuance or persistence)
2b) still, yet, more (of addition or repetition)
2c) again
2d) still, moreover, besides
Aramaic equivalent: od (עוֹד "still" H5751)
HR/Acmsa — PrepositionHR/Acmsa
stil: "To be still" is "to keep silence" (Ps 4:4, etc.) and so "to be quiet" (Ps 107:29, etc.) or "inactive" in any way (Jud 18:9; 1Ki 22:3; Zec 1:11, etc.). So "be still" in Ps 46:10 means "desist from your war" (compare the Revised Version margin "let be"). The "still small voice" of 1Ki 19:12 (the Revised Version margin "sound of gentle stillness") is due to taking the Hebrew demamah in its literal force of "silent," but the word here means "whisper"--"a whispering, little voice." This familiar passage…
רָשָׁע (rasha`) refers to someone who is wicked or criminal, encompassing meanings such as guilty and ungodly. It is derived from a root that implies moral wrongdoing. The term is used to describe individuals who are hostile to God or guilty of sin against others.
רָשָׁע 263 adj. wicked, criminal
base
H7563 רָשָׁע wicked, criminal
7563 rasha` raw-shaw'
from 7561; morally wrong; concretely, an (actively) bad
person:--+ condemned, guilty, ungodly, wicked (man), that did
wrong.
see HEBREW for 07561
רָשָׁע (ra.sah) — wicked.
1) wicked, criminal
1a) guilty one, one guilty of crime (subst)
1b) wicked (hostile to God)
1c) wicked, guilty of sin (against God or man)
HNcmsa — Noun common · masculine singular absoluteHNcmsa
נֶ֫גֶד (neged) refers to something that is conspicuous or in front, functioning as both a noun and an adverb. It denotes a position opposite or before someone, often used to indicate presence or visibility. The word can imply a counterpart or mate, and it appears in contexts emphasizing sight or proximity.
נֶ֫גֶד 151 subst. what is conspicuous or in front, always as adv. or prep. in front of, in sight of, opposite to
base
H5048 נֶ֫גֶד subst. what is conspicuous or in front, always as adv. or prep. in front of, in sight of, opposite to
5048 neged neh'-ghed
from 5046; a front, i.e. part opposite; specifically a
counterpart, or mate; usually (adverbial, especially with
preposition) over against or before:--about, (over) against,
X aloof, X far (off), X from, over, presence, X other side,
sight, X to view.
see HEBREW for 05046
נֶ֫גֶד (ne.ged) — before.
subst
1) what is conspicuous, what is in front of
adv
2) in front of, straight forward, before, in sight of
3) in front of oneself, straightforward
4) before your face, in your view or purpose
with prep
5) what is in front of, corresponding to
6) in front of, before
7) in the sight or presence of
8) parallel to
9) over, for
10) in front, opposite
11) at a distance
prep
12) from the front of, away from
13) from before the eyes of, opposite to, at a distance from
14) from before, in front of
15) as far as the front of
Aramaic equivalent: ne.ged (נֶ֫גֶד "before" H5049)
HR/Acmsc/Sp1bs — Preposition · suffixHR/Acmsc/Sp1bs