Psalms 50:20 — Word Study
WLCתֵּ֭שֵׁב בְּאָחִ֣יךָ תְדַבֵּ֑ר בְּבֶֽן־ אִ֝מְּךָ֗ תִּתֶּן־ דֹּֽפִי׃
BSAYou sityâshab▸ [dwell, remain] and maligndâbar▸ [speak against, slander] your brotherʼâch [close relative, friend] younâthan▸ slanderdophîy△ [give slander, speak falsely] your own mother’sʼêm sonbên [child, descendant]
| Greek | English | Parsing |
|---|---|---|
| תֵּ֭שֵׁב | you sit | Verb, Qal, imperfect second person masculine singular |
| בְּאָחִ֣יךָ | on brother your | Preposition, noun common masculine singular construct, suffix |
| תְדַבֵּ֑ר | you speak | Verb, Piel, imperfect second person masculine singular |
| בְּבֶֽן־ | on [the] child of | Preposition, noun common masculine singular construct |
| אִ֝מְּךָ֗ | mother your | Noun common feminine singular construct, suffix |
| תִּתֶּן־ | you give | Verb, Qal, imperfect second person masculine singular |
| דֹּֽפִי׃ | a fault | Noun common, masculine singular absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | You sit and malign your brother; you slander your own mother’s son. |
| KJV | Thou sittest and speakest against thy brother; thou slanderest thine own mother’s son. |
| ASV | Thou sittest and speakest against thy brother; Thou slanderest thine own mother’s son. |
| YLT | Thou sittest, against thy brother thou speakest, Against a son of thy mother givest slander. |
| WEB | You sit and speak against your brother. You slander your own mother’s son. |
| BBE | You say evil of your brother; you make false statements against your mother's son. |
The translations agree on the core meanings of the Hebrew words in this verse.
The structure features two main clauses, each detailing actions taken against family members, emphasizing the relational context of the wrongdoing.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbיָשַׁב
The sentence as the grammar sees it Open the tree ›
1 of 7 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 50:20
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 Hypocrisygenerated
Psalm 50:20 addresses the behavior of those who speak ill of others while failing to recognize their own faults. The psalmist emphasizes the gravity of slander, particularly against close family members, highlighting the moral implications of such actions. This verse is part of a broader message in the psalm that calls for self-examination and accountability in one's speech and actions.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 31:18 | May lying lips be silenced— lips that speak with arrogance against the righteous, full of pride and contempt. |
| 2 | Matthew 5:11 | Blessed are you when people insult you, persecute you, and falsely say all kinds of evil against you because of Me. |
| 3 | Luke 22:65 | And they said many other blasphemous things against Him. |
| 4 | Leviticus 19:16 | You must not go about spreading slander among your people. You must not endanger the life of your neighbor. I am the LORD. |
| 5 | Proverbs 10:18 | The one who conceals hatred has lying lips, and whoever spreads slander is a fool. |
The Treasury of Scripture Knowledge — 9 references, hung on the phrase they belong to
The Key Word — יָשַׁב, Te.shevgenerated
The verb יָשַׁב (yashab) means to sit or dwell, indicating a state of being settled or remaining in a place. It can imply a sense of permanence or intention, suggesting that the subject is not merely passing through but is actively engaged in the act of sitting.
In this context, the use of יָשַׁב signifies a deliberate choice to remain in a position where one can malign others, highlighting both physical and moral implications of such behavior.
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 verse consists of three main clauses, with two finite verbs governing the actions described: תֵּ֭שֵׁב (you sit) and תְדַבֵּ֑ר (you speak). The structure emphasizes the actions being taken against the brother and the mother's son.
The placement of the verbs at the beginning of each clause serves to highlight the active wrongdoing of the subject, while the objects specify the targets of the slanderous speech.
Septuagint Backgroundgenerated
The Septuagint translates יָשַׁב as καθήμενος (kathēmenos), which also means 'sitting' but carries a connotation of being seated in a more passive or idle manner. This choice reflects a slight interpretative shift, emphasizing the inactivity of the subject while engaging in slander.
The Greek word σκάνδαλον (skandalon) for דֹּֽפִי indicates a stumbling block or offense, aligning with the Hebrew sense of causing harm through slander.
In plain words — the whole versegenerated
Psalm 50:20 warns against the act of sitting idly while speaking ill of others, particularly family members. It highlights the serious nature of slander and the moral responsibility individuals have to avoid such behavior.
Frequently Asked Questionsgenerated
To malign your brother means to speak negatively or falsely about him, damaging his reputation and relationship.
Slandering is serious because it can harm relationships and reputations, and it reflects a lack of respect for others, especially family.
This verse relates to the broader themes of the psalm by emphasizing the importance of integrity in speech and the accountability individuals have for their words.
We learn that our words have power and that we should be careful not to speak harmfully about others, especially those close to us.
Reflection Questionsgenerated
- In what ways do I need to be more mindful of my speech about others?
- How can I address conflicts with family members without resorting to slander?
- What steps can I take to ensure that my words build others up rather than tear them down?
- How does this verse challenge me to reflect on my own actions and words?
The early church on this verse — how the Fathers read it
Early Church Fathers have commented on this verse to illustrate the consequences of slander and the moral responsibilities of individuals in their speech.
But you suffered wrong at his hands: why, then, do wrong to yourself? Those who take revenge, after all, strike themselves with a sword.Early Church Fathers on Psalms 50 →
"Sitting against your brother you detracted" [Psalms 50:20]. And this "sitting" does belong to that whereof he has spoken above in,Early Church Fathers on Psalms 50 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Psalms 50:20 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleThou sittest,.... Either in the chair of Moses, or on the seat of judgment, in the great sanhedrim of the nation; or, as Aben Ezra paraphrases it, "in the seat of the scornful"; [and] speakest
Read John Gill on Psalms 50 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryThou sittest and speakest against thy brother; thou slanderest thine own mother's son. Thou sittest and speakest against thy brother.
Read Robert Jamieson on Psalms 50 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThou dost not only speak evil in a sudden passion, or upon some great provocation, but this is thy constant and deliberate practice and business, which thou dost pursue with great facility and complacency; all which this phrase implies. Thy brother; strictly so called, as the next clause explains it; which is a great aggravation of the sin, and a proof of his inveterate and obstinate wickedness. Thou slanderest; takest away his good name, which is better than all riches; yea, than life itself; which is contrary to my express and oft-repeated commands.
Read Matthew Poole on Psalms 50 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 50:20 Thou sittest [and] speakest against thy brother; thou slanderest thine own mother’ s son.Ver. 20. Thou sittest] In the seat of the scornful, on the ale bench, &c. And speakest against thy brother] Thy slanderous tongue, like a mad dog, biteth all it meeteth with; not thy near allies excepted: so inhuman are hypocrites.
Read John Trapp on Psalms 50 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(20) Sittest.—Rather, as in Psalms 10:8; Psalms 17:12, lurkest. Slanderest.—Literally, givest a thrust; but, from the parallelism, used of words that often hurt more than blows.Mother’s son.—In a country where polygamy was practised, this marks a closer relationship than the more general “brother” would do. (See Son 1:6, Note.)
Read Charles John Ellicott on Psalms 50 →CambridgeThe Cambridge Bible for Schools and Colleges20. Thou sittest emphasises the deliberateness of the slander. Cp. “the session of scorners,” i. 1. Thy brother might mean any Israelite; but the alternative thine own mother’s son (cp. Psalms 69:8, note) in the parallel line indicates that it is to be understood literally. The Psalmist describes a state of moral degeneracy in which even the closest ties of kinship are ignored. Cp. Micah 7:6; Jeremiah 9:4. thou slanderest] Lit. dost allege a fault against. This rendering suits the parallelism, but the phrase (which occurs here only) is of uncertain meaning, and may mean givest a thrust against (R.V. marg.), or, settest a stumbling block for.
Read Cambridge on Psalms 50 →Albert Barnes1798–1870Barnes' Notes on the BibleThou sittest and speakest against thy brother - To the general character of falsehood and slander there is now added the fact that they were guilty of this in the most aggravated manner conceivable -
Read Albert Barnes on Psalms 50 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible20. Thou… speakest against—In Psalms 50:19 they are seen framing “deceit,” now it comes out into public slander. Thine own mother’s son—In polygamous countries brothers have not always the same mother.
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 sit and malign your brother; you slander your own mother’s son.
You sit and speak against your brother. You slander your own mother’s son.
You sit and malign your brother; you slander your own mother’s son.
You plot against your brother; you slander your own brother.
Tyndale line
Thou sittest and speakest against thy brother; thou slanderest thine own mother’s son.
Thou sittest and speakest against thy brother; Thou slanderest thine own mother’s son.
Thou sittest and speakest against thy brother; thou slanderest thine own mother’s son.
Thou sittest and speakest against thy brother; thou slanderest thy own mother's son.
Thou sittest, and speakest against thy brother, and slanderest thy mothers sonne.
Strictly literal
Thou sittest [and] speakest against thy brother, thou revilest thine own mother's son:
Thou sittest, against thy brother thou speakest, Against a son of thy mother givest slander.
You sit, you speak against your brother, || You give slander against a son of your mother.
Thou sittest and speakest against thy brother; against thy own mother's son thou utterest slander.
You sit and speak against your brother; you slander your own mother's son.
From the Latin
Deal favourably, O Lord, in thy good will with Sion; that the walls of Jerusalem may be built up.
Simplified
You sit there and speak against your brother, slandering your own mother's son.
You say evil of your brother; you make false statements against your mother's son.
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 is supported by the Septuagint, which matches all seven words of the verse. The Dead Sea Scrolls, specifically 4Q85, contain six words that align closely with the Masoretic Text, with one word partially restored, indicating a high degree of textual consistency among these ancient witnesses.
תֵּ֭שֵׁב בְּאָחִ֣יךָ תְדַבֵּ֑ר בְּבֶֽן־ אִ֝מְּךָ֗ תִּתֶּן־ דֹּֽפִי׃
7 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.
תשב באחי׳ך תדבר בבן אמ׳ך תתן דפי
6 words on the leather — 1 partly restored.
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 50:20
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.
יָשַׁב (yashab) is a Hebrew verb meaning to sit, remain, or dwell. It encompasses a range of actions from simply sitting down to more complex ideas like establishing a home or causing a place to be inhabited. The entries indicate various forms, including Qal (to sit), Niphal (to be inhabited), and Hiphil (to cause to dwell). There is an Aramaic equivalent, יְתִב (ye.tiv), meaning 'to dwell'.
יָשַׁב 1090 vb. sit, remain, dwell
Qal
sit
sit, sit down
sit down
sit = be set (as a jewel)
remain, stay, tarry
with special emphasis of qualifying phr.
dwell, have one’s abode
of a land or city, sit, abide, seated in its place, fig. for be inhabited
Niph. be inhabited, of land
Pi. and they shall set their encampments in thee
Hiph.
cause to sit
cause to abide
cause to dwell
cause cities to be inhabited
marry (prop. give a dwelling to)
Hoph. and ye be made to dwell alone in the midst of the land
base
H3427 יָשַׁב sit, remain, dwell
3427 yashab yaw-shab'
a primitive root; properly, to sit down (specifically as
judge. in ambush, in quiet); by implication, to dwell, to
remain; causatively, to settle, to marry:--(make to)
abide(-ing), continue, (cause to, make to) dwell(-ing), ease
self, endure, establish, X fail, habitation, haunt, (make to)
inhabit(-ant), make to keep (house), lurking, X marry(-ing),
(bring again to) place, remain, return, seat, set(- tle),
(down-)sit(-down, still, -ting down, -ting (place) -uate),
take, tarry.
יָשַׁב (ya.shav) — to dwell.
1) to dwell, remain, sit, abide
1a) (Qal)
1a1) to sit, sit down
1a2) to be set
1a3) to remain, stay
1a4) to dwell, have one's abode
1b) (Niphal) to be inhabited
1c) (Piel) to set, place
1d) (Hiphil)
1d1) to cause to sit
1d2) to cause to abide, set
1d3) to cause to dwell
1d4) to cause (cities) to be inhabited
1d5) to marry (give an dwelling to)
1e) (Hophal)
1e1) to be inhabited
1e2) to make to dwell
Aramaic equivalent: ye.tiv (יְתִב "to dwell" H3488)
V-Qal-Imperf-2ms — Verb · Qal · imperfect second person masculine singularHVqi2ms
אָח (ach) means 'brother' and encompasses a broad range of relationships, including literal siblings, half-brothers, and metaphorical kinship. It can refer to any male relative or compatriot, and it may also imply resemblance or reciprocal relationships. The term is used in various contexts throughout the Old Testament, highlighting both familial and figurative connections.
אָח 630 n.m. brother
brother, born of same mother (& father)
indef. = relative
fig. of resemblance
in phr. one … another
base
H251 אָח brother
251 'ach awkh
a primitive word; a brother (used in the widest sense of
literal relationship and metaphorical affinity or resemblance
(like 1)):--another, brother(-ly); kindred, like, other.
Compare also the proper names beginning with "Ah-" or "Ahi-".
see HEBREW for 01
אָח (ach) — brother: male-sibling.
: male-sibling
1) brother
1a) brother of same parents
1b) half-brother (same father)
1c) relative, kinship, same tribe
1d) each to the other (reciprocal relationship)
1e) (fig.) of resemblance
אָח (ach) — brother: male-relative.
: male-relative
1) brother
1a) brother of same parents
1b) half-brother (same father)
1c) relative, kinship, same tribe
1d) each to the other (reciprocal relationship)
1e) (fig.) of resemblance
אָח (ach) — brother: compatriot.
: compatriot
1) brother
1a) brother of same parents
1b) half-brother (same father)
1c) relative, kinship, same tribe
1d) each to the other (reciprocal relationship)
1e) (fig.) of resemblance
Prep | N-ms | Suff — Preposition · noun common masculine singular construct · suffixHR/Ncmsc/Sp2ms
דָבַר (dabar) is a Hebrew verb primarily meaning 'to speak.' It encompasses a range of actions including declaring, commanding, and conversing. The root suggests a figurative use of words, with some entries noting a rare destructive sense of subduing. Various forms of the verb indicate different nuances, such as speaking with one another or making promises.
[דָבַר] 1142 vb. speak (original mng. dub.)
Qal speak
Niph. reciprocal sense, speak with one another, talk
Pi. speak
Pu. in the day when she may be spoken for
Hithp. speaking this word
Hiph. either leads subject, or puts to flight, fig. for subdues
base
H1696 דָבַר speak (original mng. dub.)
1696 dabar daw-bar'
a primitive root; perhaps properly, to arrange; but used
figuratively (of words), to speak; rarely (in a destructive
sense) to subdue:--answer, appoint, bid, command, commune,
declare, destroy, give, name, promise, pronounce, rehearse,
say, speak, be spokesman, subdue, talk, teach, tell, think,
use (entreaties), utter, X well, X work.
דָבַר (da.var) — to speak: speak.
: speak/tell/command
1) to speak, declare, converse, command, promise, warn, threaten, sing
1a) (Qal) to speak
1b) (Niphal) to speak with one another, talk
1c) (Piel)
1c1) to speak
1c2) to promise
1d) (Pual) to be spoken
1e) (Hithpael) to speak
1f) (Hiphil) to lead away, put to flight
דָבַר (da.var) — to speak: subdue.
: subdue
1) to speak, declare, converse, command, promise, warn, threaten, sing
1a) (Qal) to speak
1b) (Niphal) to speak with one another, talk
1c) (Piel)
1c1) to speak
1c2) to promise
1d) (Pual) to be spoken
1e) (Hithpael) to speak
1f) (Hiphil) to lead away, put to flight
דָבַר (da.var) — to speak: promise.
: promise/declare
1) to speak, declare, converse, command, promise, warn, threaten, sing
1a) (Qal) to speak
1b) (Niphal) to speak with one another, talk
1c) (Piel)
1c1) to speak
1c2) to promise
1d) (Pual) to be spoken
1e) (Hithpael) to speak
V-Piel-Imperf-2ms — Verb · Piel · imperfect second person masculine singularHVpi2ms
בֵּן (ben) means 'son' or 'male child' and encompasses a wide range of meanings, including descendants, young animals, and even figurative uses like sparks or arrows. It can refer to members of a tribe or class and is used in various contexts throughout the Old Testament, such as in 1 Chronicles 24:26. The word is derived from a root meaning 'to build' and implies a connection to family or lineage.
בֵּן 4870 n.m. son
son, male child, born of a woman
children (male and female)
youth, young men
the young of animals
of plant shoots
fig. of lifeless things, sparks, stars, arrows
member of a guild, order or class
of animals son of (the) herd
ב׳ as n. relat. followed by word of quality, characteristic, etc.
n. relat. of age
base
בְּנוֹ 1 Ch 24:26, 27 as n.pr.m. in AV, RV, but render: the sons of Jaaziah his son, & the sons of Merari by Jaaziah his son, cf. VB & Be Öt.
done
H1121a בֵּן son . son, male child, born of a woman
. children (male and female)
. youth, young men
. the young of animals
. of plant shoots
. fig. of lifeless things, sparks, stars, arrows
. . member of a guild, order or class
. of animals son of (the) herd
. ב׳ as n. relat. followed by word of quality, characteristic, etc.
. n. relat. of age
H1121b בְּנוֹ as n. pr. m. in AV, RV, but render: the sons of Jaaziah his son, & the sons of Merari by Jaaziah his son
1121 ben bane
from 1129; a son (as a builder of the family name), in the
widest sense (of literal and figurative relationship,
including grandson, subject, nation, quality or condition,
etc., (like 1, 251, etc.)):--+ afflicted, age, (Ahoh-)
(Ammon-) (Hachmon-) (Lev-)ite, (anoint-)ed one, appointed to,
(+) arrow, (Assyr-) (Babylon-) (Egypt-) (Grec-)ian, one born,
bough, branch, breed, + (young) bullock, + (young) calf, X
came up in, child, colt, X common, X corn, daughter, X of
first, + firstborn, foal, + very fruitful, + postage, X in, +
kid, + lamb, (+) man, meet, + mighty, + nephew, old, (+)
people, + rebel, + robber, X servant born, X soldier, son, +
spark, + steward, + stranger, X surely, them of, + tumultuous
one, + valiant(-est), whelp, worthy, young (one), youth.
see HEBREW for 01129
see HEBREW for 01
see HEBREW for 0251
בֵּן (ben) — son: child.
: child/son
בְּנוֹ (be.no) — Beno.
A man of the tribe of Levi living at the time of Divided Monarchy, first mentioned at 1Ch.24.26;
son of: Jaaziah (H3269);
brother of: Shoham (H7719), Zaccur (H2139I) and Ibri (H5681)
§ Beno = "his son"
the sons of Jaaziah and the sons of Merari by Jaahziah (his son)
בֵּן (ben) — son: descendant/people.
: descendant, people, tribe, nation
A sub-meaning of ben (בֵּן ": child" H1121)
§ : child/son
בֵּן (ben) — son: young animal.
: calf/lamb/young(ANIMAL)
A sub-meaning of ben (בֵּן ": child" H1121)
§ : descendant
בֵּן (ben) — son: type of.
: rebel/son(Belial)
A sub-meaning of ben (בֵּן ": child" H1121)
§ : people/men/nation/tribe
בֵּן (ben) — son.
: [inheriting]son/heir
A sub-meaning of ben (בֵּן ": child" H1121)
בֵּן (ben) — son: warrior.
: warrior/son(strong)
Prep | N-ms — Preposition · noun common masculine singular constructHR/Ncmsc
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 אֵם (em) means 'mother' and can refer to a human mother, an animal's dam, or even a figurative sense, such as Deborah's nurturing role for her people. It also conveys the idea of a point of departure or division. This word is built from a primitive root and encompasses both literal and figurative meanings.
אֵם 221 n.f. mother
lit. (human) mother
fig. of Deborah as caring for her people
of animals, dam
= point of departure or division
base
H517 אֵם mother . lit. (human) mother
. fig. of Deborah as caring for her people
. of animals, dam
. = point of departure or division
517 'em ame
a primitive word; a mother (as the bond of the family); in a
wide sense (both literally and figuratively (like 1):--dam,
mother, X parting.
see HEBREW for 01
אֵם (em) — mother.
1) mother
1a) of humans
1b) of Deborah's relationship to the people (fig.)
1c) of animals
2) point of departure or division
N-fs | Suff — Noun common feminine singular construct · suffixHNcfsc/Sp2ms
The Hebrew word נָתַן (natan) means 'to give' and encompasses a wide range of applications such as putting, setting, and making. It can also indicate actions like bestowing, delivering, and assigning. The entries describe its use in various forms, including Qal, Niphal, and Hophal, but do not present any significant disagreements among lexicons.
נָתַן 2007 vb. give, put, set
Qal 1917
give
Put, set
Make, constitute
Niph.
82be given
Be put, set
Hoph.
be given, bestowed
= be given to one for wife
be put upon
base
H5414 נָתַן give, put, set .. give
. Put, set
. Make, constitute
. . be given
. Be put, set
. . . be given, bestowed
. = be given to one for wife
. be put upon
5414 nathan naw-than'
a primitive root; to give, used with greatest latitude of
application (put, make, etc.):--add, apply, appoint, ascribe,
assign, X avenge, X be ((healed)), bestow, bring (forth,
hither), cast, cause, charge, come, commit, consider, count, +
cry, deliver (up), direct, distribute, do, X doubtless, X
without fail, fasten, frame, X get, give (forth, over, up),
grant, hang (up), X have, X indeed, lay (unto charge, up),
(give) leave, lend, let (out), + lie, lift up, make, + O that,
occupy, offer, ordain, pay, perform, place, pour, print, X
pull , put (forth), recompense, render, requite, restore, send
(out), set (forth), shew, shoot forth (up), + sing, + slander,
strike, (sub-)mit, suffer, X surely, X take, thrust, trade,
turn, utter, + weep, + willingly, + withdraw, + would (to)
God, yield.
נָתַן (na.tan) — to give: give.
: give/deliver/send/produce
1) to give, put, set
1a) (Qal)
1a1) to give, bestow, grant, permit, ascribe, employ, devote, consecrate, dedicate, pay wages, sell, exchange, lend, commit, entrust, give over, deliver up, yield produce, occasion, produce, requite to, report, mention, utter, stretch out, extend
1a2) to put, set, put on, put upon, set, appoint, assign, designate
1a3) to make, constitute
1b) (Niphal)
1b1) to be given, be bestowed, be provided, be entrusted to, be granted to, be permitted, be issued, be published, be uttered, be assigned
1b2) to be set, be put, be made, be inflicted
1c) (Hophal)
1c1) to be given, be bestowed, be given up, be delivered up
1c2) to be put upon
נָתַן (na.tan) — to give: put.
: put/set/apppoint
1) to give, put, set
1a) (Qal)
V-Qal-Imperf-2ms — Verb · Qal · imperfect second person masculine singularHVqi2ms
(nathan, yahabh, sum; didomi): "Give" is a very common word in the Old Testament. It is most frequently the translation of nathan, "to give" (Ge 1:29; 3:6; Ex 2:9; De 18,20, etc., over 800 instances); nathan is also translated "to give up" (De 23:14; Isa 43:6; Ho 11:8); of yahabh, "to give" (Ge 30:1; 1Ch 16:28 the King James Version). In Ps 55:22 we have the perfect with suffix, "Cast thy burden upon Yahweh," margin "what he hath given thee"; elsewhere it is…
דֳּפִי (dophiy) refers to a blemish or fault, often associated with slander. It is derived from an unused root meaning to push over, indicating a stumbling-block. The term appears in contexts such as Psalm 50:20, where it is used to describe an allegation against someone.
[דֳּפִי] n.[m.] blemish, fault ψ 50:20 against thy mother’s son thou dost allege a fault
ref
H1848 דֳּפִי, דָּפִי
1848 dophiy dof'-ee
from an unused root (meaning to push over); a
stumbling-block:--slanderest.
דֳּפִי (do.phi) — slander.
a blemish, fault
N-ms — Noun common · masculine singular absoluteHNcmsa
folt (chaTa'; aitia, memphomai): Implies defect, of less moral weight than crime or sin. It is the translation of chaTa', "error," "failure," "sin" (Ex 5:16); of cheT', same meaning (Ge 41:9, "I do remember my faults this day"); of `awon, "perversity," "iniquity" (2Sa 3:8; Ps 59:4); of rish`ah, "wrongness," "wickedness" (De 25:2, the Revised Version (British and American) "wickedness"); of shechath (Aramaic) "corruption" (Da 6:4 twice); me'umah, "anything" (1Sa 29:3, "no fault in him," literally, "not anything"); of…