Psalms 50:19 — Word Study
WLCפִּ֭יךָ שָׁלַ֣חְתָּ בְרָעָ֑ה וּ֝לְשׁוֹנְךָ֗ תַּצְמִ֥יד מִרְמָֽה׃
BSAYou unleashshâlach■ [send forth, give over to] your mouthpeh [lip, the edge of speech] for evilraʻ [bad, moral harm, adversity] and harnesstsâmad▸ your tonguelâshôwn [the instrument of language, speech] to deceitmirmâh [deception, cheating, trickery]
| Greek | English | Parsing |
|---|---|---|
| פִּ֭יךָ | mouth your | Noun common masculine singular construct, suffix |
| שָׁלַ֣חְתָּ | you let loose | Verb, Qal, perfect second person masculine singular |
| בְרָעָ֑ה | in evil | Preposition, noun common feminine singular absolute |
| וּ֝לְשׁוֹנְךָ֗ | and tongue your | Conjunction, noun common both singular construct, suffix |
| תַּצְמִ֥יד | it harnesses | Verb, Hiphil, imperfect second person masculine singular |
| מִרְמָֽה׃ | deceit | Noun common, feminine singular absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | You unleash your mouth for evil and unharness your tongue for deceit. |
| KJV | Thou givest thy mouth to evil, and thy tongue frameth deceit. |
| ASV | Thou givest thy mouth to evil, And thy tongue frameth deceit. |
| YLT | Thy mouth thou hast sent forth with evil, And thy tongue joineth deceit together, |
| WEB | “You give your mouth to evil. Your tongue frames deceit. |
| BBE | You have given your mouth to evil, your tongue to words of deceit. |
Translations agree on the core meaning of the verse, emphasizing the misuse of speech.
The verse consists of two main clauses connected by 'and', each detailing the misuse of speech.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbשָׁלַח
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 50:19
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 — Condemnation of the Wickedgenerated
Psalm 50:19 is part of a larger passage where the psalmist critiques the hypocritical behavior of those who claim to worship God while engaging in evil actions. This section highlights the misuse of speech as a reflection of one's true character, emphasizing the moral implications of words. The surrounding verses illustrate the contrast between genuine worship and deceitful behavior, calling attention to the accountability of individuals before God.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 52:3–4 | You love evil more than good, falsehood more than speaking truth. Selah |
| 2 | Jeremiah 9:5 | Each one betrays his friend; no one tells the truth. They have taught their tongues to lie; they wear themselves out committing iniquity. |
| 3 | 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. |
| 4 | Psalm 10:7 | His mouth is full of cursing, deceit, and violence; trouble and malice are under his tongue. |
| 5 | Psalm 12:2–3 | They lie to one another; they speak with flattering lips and a double heart. |
The Treasury of Scripture Knowledge — 13 references, hung on the phrase they belong to
The Key Word — פִּ֭יךָ, Pi.khagenerated
The word פֶּה (*peh*) translates to 'mouth' and encompasses meanings related to speech and communication. It can refer to the physical mouth, but in this context, it highlights the act of speaking, particularly when it is directed towards evil.
In this verse, the psalmist points out that the individual is using their mouth for harmful purposes. The construct form indicates possession, emphasizing that this is their own mouth being used for wrongdoing.
How Translations Differ — measured against the Berean Standard Biblegenerated
Translations generally agree on the meaning of the verse, with all versions reflecting the idea of speech being used for evil and deceit.
Sentence Structuregenerated
The main verb is שָׁלַ֣חְתָּ, you let loose, which governs the action of the subject. The sentence structure emphasizes the actions taken with the mouth and tongue, presenting a clear condemnation of the misuse of speech.
The phrase וּ֝לְשׁוֹנְךָ֗ תַּצְמִ֥יד describes the tongue's action, showing that both the mouth and tongue are implicated in the wrongdoing. The syntax indicates a direct relationship between the actions and their moral implications.
Septuagint Backgroundgenerated
The Septuagint translates שָׁלַח as ἐπλεόνασεν, meaning 'to overflow' or 'to abound'. This choice suggests a strong emphasis on the excessiveness of the speech used for evil.
The Greek word for deceit, δολιότητα, reflects a similar concept, focusing on the craftiness and trickery associated with the misuse of language.
In plain words — the whole versegenerated
Psalm 50:19 highlights how some people use their speech to harm others and deceive. The psalmist points out that this misuse of words reflects a deeper moral failure, showing that what we say matters greatly.
Frequently Asked Questionsgenerated
It refers to using one's speech to promote harm or wrongdoing, rather than for good.
It shows that deceit often involves the manipulation of language to mislead or trick others.
The tongue is the instrument of speech, and its misuse indicates a moral failing in how one communicates.
We should be mindful of how we use our words, ensuring they promote truth and goodness rather than harm.
Reflection Questionsgenerated
- In what ways do I use my words to build others up rather than tear them down?
- How can I ensure that my speech reflects my values and beliefs?
- What steps can I take to avoid deceitful language in my conversations?
- How does this verse challenge me to think about the impact of my words on others?
The early church on this verse — how the Fathers read it
Early commentary on this verse highlights its moral implications, with Augustine of Hippo noting the abundance of malice in speech.
"Your mouth has abounded in malice, and your tongue has embraced deceit" [Psalms 50:19].Early Church Fathers on Psalms 50 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Psalms 50:19 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleThou givest thy mouth to evil,.... To speak evil things against Christ, his doctrines, ordinances, ministers and people; and to deliver out evil doctrines, pernicious to the souls of men; and thy
Read John Gill on Psalms 50 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryThou givest thy mouth to evil, and thy tongue frameth deceit. Thou givest thy mouth to evil - Hebrew, 'Thou sendest;' i:e., Thou givest loose rein to thy mouth in regard to evil.
Read Robert Jamieson on Psalms 50 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThou givest, Heb. thou sendest forth, to wit, free; for the word is used of men’ s dismissing their wives or their servants, whom they left to their freedom. Thou hast an unbridled tongue, and castest off all restraints of God’ s law, and of thy own conscience, and givest thy tongue liberty to speak what thou pleasest, though it be offensive and dishonourable to God, and injurious to thy neighbour, or to thy own soul; which is justly produced as an evidence of their hypocrisy. To evil; either to sinful or mischievous speeches. Frameth deceit, i.e. uttereth lies or fair words, wherewith to circumvent those who deal with them.
Read Matthew Poole on Psalms 50 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 50:19 Thou givest thy mouth to evil, and thy tongue frameth deceit.Ver. 19. Thou givest thy mouth to evil] Heb. Thou sendest, the devil borroweth thy mouth, and thou lettest him have it. And thy tongue frameth deceit] Heb. joineth, knitteth, compacteth.
Read John Trapp on Psalms 50 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(19) Givest.—Literally, lettest loose. Frameth.—Literally, weaves. So LXX. To weave snares is a common figure in all languages. Comp. “My brain, more busy than the labouring spider, Weaves tedious snares to trap mine enemies.” : 2 Henry VI. 3:2.
Read Charles John Ellicott on Psalms 50 →CambridgeThe Cambridge Bible for Schools and Colleges19. Thou hast let loose thy mouth for evil, And thy tongue contriveth deceit. Giving way to unbridled speech, evil in substance and mischievous in aim: contriving a whole structure of deliberate falsehoods.
Read Cambridge on Psalms 50 →Albert Barnes1798–1870Barnes' Notes on the BibleThou givest thy mouth to evil - Margin, as in Hebrew, “thou sendest.” That is, they gave it up to evil; they employed it in evil: in falsehood, malice, deceit, slander, deception, detraction.
Read Albert Barnes on Psalms 50 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible19. Mouth to evil… tongue frameth deceit—Wholly given to lies. Their business is to devise deceitful pretexts for unlawful gains and lustful pleasures.
Read Daniel Denison Whedon on Psalms 50 →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
You unleash your mouth for evil and unharness your tongue for deceit.
“You give your mouth to evil. Your tongue frames deceit.
You unleash your mouth for evil and harness your tongue to deceit.
You do damage with words, and use your tongue to deceive.
Tyndale line
Thou givest thy mouth to evil, and thy tongue frameth deceit.
Thou givest thy mouth to evil, And thy tongue frameth deceit.
Thou givest thy mouth to evil, and thy tongue frameth deceit.
Thou givest thy mouth to evil, and thy tongue frameth deceit.
Thou giuest thy mouth to euill, and with thy tongue thou forgest deceit.
Strictly literal
Thou lettest thy mouth loose to evil, and thy tongue frameth deceit;
Thy mouth thou hast sent forth with evil, And thy tongue joineth deceit together,
You have sent forth your mouth with evil, || And your tongue joins deceit together,
Thou lettest loose thy mouth with evil, and thy tongue frameth deceit.
You give your mouth to evil, and your tongue expresses deceit.
From the Latin
A sacrifice to God is an afflicted spirit: a contrite and humbled heart, O God, thou wilt not despise.
Simplified
With your mouth you say evil things; you use your tongue to spread lies.
You have given your mouth to evil, your tongue to words of deceit.
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 aligns with the Septuagint and the Dead Sea Scrolls, with all three witnesses agreeing on the wording of the verse. The scrolls confirm the text's integrity, showing no significant variations.
פִּ֭יךָ שָׁלַ֣חְתָּ בְרָעָ֑ה וּ֝לְשׁוֹנְךָ֗ תַּצְמִ֥יד מִרְמָֽה׃
6 of the 6 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.
פי׳ך שלחת ברעה ולשונ׳ך תצמיד מרמה
6 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 50:19
One dossier per word, with every reference work grouped by kind — Hebrew lexicons, morphology, Bible dictionaries, topical chains and the English of the translators themselves. The verse sits at the head of each block with the word under study lit, so you never lose your place. The panel above gives the short answer; this is the long one, and it is the part of the page worth indexing.
Every entry below is the lexicographer's own text. On the Hebrew: Brown-Driver-Briggs entire and its gloss set, Strong's Hebrew Dictionary, and Tyndale House's Translators Brief lexicon. Where a cell says a work has no entry, that work genuinely has none for this word.
The Hebrew word 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
N-ms | Suff — Noun common masculine singular construct · suffixHNcmsc/Sp2ms
The Hebrew word שָׁלַח (shalach) is a primitive root meaning 'to send' with a wide range of applications. It can refer to sending away, stretching out (especially a hand), or letting go. The entries indicate various forms, including sending off, casting out, and setting free. Notably, it can also imply divorce or being sent away in a marital context.
שָׁלַח 814 vb. send
Qal
send: human subj.
send: subj. י׳ (God)
stretch out, esp. acc. hand
rarely send away: human subj.
let loose
Niph. letters were sent
Pi.
send off, away, human subj.
send away, subj. י׳
give over
cast out
send out, forth
let go, set free
shoot forth branches
let down
shoot
Phrases
Pu. be sent off (started on journey); be put away, divorced, of wife; be impelled(?)
Hiph. and I (י׳) will send
base
H7971 שָׁלַח send .. send: human subj.
. send: subj. י׳ (God)
. stretch out, esp. acc. hand
. rarely send away: human subj.
. let loose
. letters were sent
. . send off, away, human subj.
. . send away, subj. י׳
. give over
. cast out
. send out, forth
. let go, set free
. shoot forth branches
. let down
. shoot
. Phrases
. be sent off (started on journey); be put away, divorced, of wife; be impelled(?)
. and I (י׳) will send
7971 shalach shaw-lakh'
a primitive root; to send away, for, or out (in a great
variety of applications):--X any wise, appoint, bring (on the
way), cast (away, out), conduct, X earnestly, forsake, give
(up), grow long, lay, leave, let depart (down, go, loose),
push away, put (away, forth, in, out), reach forth, send
(away, forth, out), set, shoot (forth, out), sow, spread,
stretch forth (out).
שָׁלַח (sha.lach) — to send: depart.
: depart/send
1) to send, send away, let go, stretch out
1a) (Qal)
1a1) to send
1a2) to stretch out, extend, direct
1a3) to send away
1a4) to let loose
1b) (Niphal) to be sent
1c) (Piel)
1c1) to send off or away or out or forth, dismiss, give over, cast out
1c2) to let go, set free
1c3) to shoot forth (of branches)
1c4) to let down
1c5) to shoot
1d) (Pual) to be sent off, be put away, be divorced, be impelled
1e) (Hiphil) to send
שָׁלַח (sha.lach) — to send: let go.
: let_go/free
1) to send, send away, let go, stretch out
1a) (Qal)
1a1) to send
1a2) to stretch out, extend, direct
1a3) to send away
1a4) to let loose
1b) (Niphal) to be sent
1c) (Piel)
1c1) to send off or away or out or forth, dismiss, give over, cast out
1c2) to let go, set free
1c3) to shoot forth (of branches)
1c4) to let down
1c5) to shoot
V-Qal-Perf-2ms — Verb · Qal · perfect second person masculine singularHVqp2ms
רַע (ra) is a Hebrew word meaning bad or evil, encompassing a range of negative qualities such as distress, misery, and ethical wrongdoing. It can describe unpleasantness, harm, or low value, and is used in various contexts, including emotional states and moral judgments. The entries also note its comparative form, indicating worse than or worst. The word has feminine forms, such as רָעָה (ra.ah), which similarly convey concepts of evil and distress.
רַע 228 adj. bad, evil
bad, disagreeable, malignant
bad, unpleasant, giving pain, unhappiness, misery
evil, displeasing
bad of its kind
bad, , i.e. of low value
מִן comp., worse than
sad, unhappy
devise evil (hurtful) device
bad, unkind, vicious in disposition or temper
ethically bad, evil, wicked
base
רַע 126 n.m. evil, distress, misery, injury, calamity
evil, distress, adversity
evil, injury, wrong
ethical evil
base
רָעָה 310 n.f. evil, misery, distress, injury
evil, misery, distress
evil, injury, wrong
ethical evil
base
H7451a רַע bad, evil . bad, disagreeable, malignant
. bad, unpleasant, giving pain, unhappiness, misery
. evil, displeasing
. bad of its kind
. bad, , i.e. of low value
. + מִן comp., worse than
. sad, unhappy
. devise evil (hurtful) device
. bad, unkind, vicious in disposition or temper
. ethically bad, evil, wicked
H7451b רַע evil, distress, misery, injury, calamity . evil, distress, adversity
. evil, injury, wrong
. ethical evil
H7451c רָעָה evil, misery, distress, injury . evil, misery, distress
. evil, injury, wrong
. ethical evil
7451 ra` rah
from 7489; bad or (as noun) evil (natural or moral):--
adversity, affliction, bad, calamity, + displease(-ure),
distress, evil((- favouredness), man, thing), + exceedingly, X
great, grief(-vous), harm, heavy, hurt(-ful), ill (favoured),
+ mark, mischief(-vous), misery, naught(-ty), noisome, + not
please, sad(-ly), sore, sorrow, trouble, vex,
wicked(-ly, -ness, one), worse(-st), wretchedness, wrong.
(Incl. feminine raaah; as adjective or noun.).
see HEBREW for 07489
רַע (ra) — bad: harmful.
: harmful
adj
1) bad, evil
1a) bad, disagreeable, malignant
1b) bad, unpleasant, evil (giving pain, unhappiness, misery)
1c) evil, displeasing
1d) bad (of its kind-land, water, etc)
1e) bad (of value)
1f) worse than, worst (comparison)
1g) sad, unhappy
1h) evil (hurtful)
1i) bad, unkind (vicious in disposition)
1j) bad, evil, wicked (ethically)
1j1) in general, of persons, of thoughts
1j2) deeds, actions
רַע (ra) — bad: evil.
1) evil, distress, misery, injury, calamity
1a) evil, distress, adversity
1b) evil, injury, wrong
1c) evil (ethical)
רָעָה (ra.ah) — distress: harm.
: harm
1) evil, misery, distress, injury
1a) evil, misery, distress
1b) evil, injury, wrong
1c) evil (ethical)
רַע (ra) — bad: evil.
: evil
adj
1) bad, evil
1a) bad, disagreeable, malignant
1b) bad, unpleasant, evil (giving pain, unhappiness, misery)
1c) evil, displeasing
Prep | N-fs — Preposition · noun common feminine singular absoluteHR/Ncfsa
ev'-'-l, e'-vil ra`; poneros, @kakos, @kakon:
In the Bible it is represented as moral and physical. We choose to discuss the subject under these heads. Many of the evils that come upon men have not been intended by those who suffer for them. Disease, individual and national calamity, drought, scarcity of food, may not always be charged to the account of intentional wrong. Many times the innocent suffer with, and even for, the guilty. In such cases, only physical evil is apparent. Even when the suffering has been occasioned by sin or dereliction of duty, whether the wrong is active or passive, many, perhaps the majority of those who are injured, are not accountable in any way for the ills which come upon them. Neither is God the author of moral evil. "God cannot be tempted with evil, and he himself tempteth no man" (Jas 1:13).
→ APPEARANCE OF, TO BE AVOIDED Ro 14:1-23; 1Co 8:7-13; 10:28-33; 1Th 4:11,12; 5:22
→ INSTANCES OF
Paul, in refusing to eat what had been offered to idols 1Co 8:13
In supporting himself 1Co 9:7-23
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)
Conj | N-cs | Suff — Conjunction · noun common both singular construct · suffixHC/Ncbsc/Sp2ms
צָמַד (tsamad) is a Hebrew verb meaning to bind, join, or fasten. It encompasses various forms, including joining oneself to something or being bound. The entries highlight its use in different contexts, such as adopting worship or combining elements, but do not present any significant disagreements among lexicons.
[צָמַד] vb. bind, join
Niph. join, attach, oneself to Baal Peor, i.e. adopt his worship
Pu. a sword bound upon his loins
Hiph. thy tongue combineth (fitteth together, frameth) deceit
base
H6775 צָמַד
6775 tsamad tsaw-mad'
a primitive root; to link, i.e. gird; figuratively, to serve,
(mentally) contrive:--fasten, frame, join (self).
צָמַד (tsa.mad) — to join.
1) to bind, join, fasten
1a) (Niphal) to join, join or attach oneself to
1b) (Pual) to be fastened, be bound
1c)(Hiphil) to combine, fit together, hitch up
V-Hiphil-Imperf-3fs — Verb · Hiphil · imperfect second person masculine singularHVhi2ms
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
N-fs — Noun common · feminine singular absoluteHNcfsa
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…