Psalms 55:21 — Word Study
WLCחָלְק֤וּ׀ מַחְמָאֹ֣ת פִּיו֮ וּֽקֲרָב־ לִ֫בּ֥וֹ רַכּ֖וּ דְבָרָ֥יו מִשֶּׁ֗מֶן וְהֵ֣מָּה פְתִחֽוֹת׃
BSAto sendshâlach handyâd Peaceshâlôwm to borechâlal covenantbᵉrîyth
| Greek | English | Parsing |
|---|---|---|
| חָלְק֤וּ׀ | they were smooth | Verb, Qal, perfect third person common plural |
| מַחְמָאֹ֣ת | [the] creamy things of | Noun common, feminine plural construct |
| פִּיו֮ | mouth his | Noun common masculine singular construct, suffix |
| וּֽקֲרָב־ | and [was] war | Conjunction, noun common masculine singular absolute |
| לִ֫בּ֥וֹ | heart his | Noun common masculine singular construct, suffix |
| רַכּ֖וּ | they were soft | Verb, Qal, perfect third person common plural |
| דְבָרָ֥יו | words his | Noun common masculine plural construct, suffix |
| מִשֶּׁ֗מֶן | more than oil | Preposition, noun common masculine singular absolute |
| וְהֵ֣מָּה | and they | Conjunction, pronoun |
| פְתִחֽוֹת׃ | [were] drawn swords | Noun common, feminine plural absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | His speech is smooth as butter, but war is in his heart. His words are softer than oil, yet they are swords unsheathed. |
| KJV | The words of his mouth were smoother than butter, but war was in his heart: his words were softer than oil, yet were they drawn swords. |
| ASV | His mouth was smooth as butter, But his heart was war: His words were softer than oil, Yet were they drawn swords. |
| YLT | Sweeter than honey hath been his mouth, And his heart [is] war! Softer have been his words than oil, And they [are] drawn [swords]. |
| WEB | His mouth was smooth as butter, but his heart was war. His words were softer than oil, yet they were drawn swords. |
| BBE | The words of his mouth were smoother than butter, but war was in his heart; his words were softer than oil, but they were sharp swords. |
Where they part company is חָלַק — see How Translations Differ.
The sentence has a main clause with two contrasting elements, emphasizing the disparity between appearance and reality.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectH1992
verbשָׁלַח
The sentence as the grammar sees it Open the tree ›
2 of 10 occur nowhere else in the Old Testament — words 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 55:21
Sections marked generated are written from the data on this page rather than by a named author. Everything else — the lexicon entries, the cross references, the manuscript readings, the counts — is quoted from its source unchanged.
Context — The Lament of Betrayalgenerated
Psalm 55:21 presents a vivid image of deceptive speech, contrasting the outward smoothness of words with the underlying hostility in the speaker's heart. This verse highlights the tension between appearance and reality, as the psalmist laments the betrayal of a close companion, emphasizing the need for discernment in relationships. The surrounding verses further develop this theme, illustrating the pain of betrayal and the call to trust in God amidst such treachery.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 28:3 | Do not drag me away with the wicked, and with the workers of iniquity, who speak peace to their neighbors while malice is in their hearts. |
| 2 | Psalm 57:4 | My soul is among the lions; I lie down with ravenous beasts— with men whose teeth are spears and arrows, whose tongues are sharp swords. |
| 3 | Psalm 62:4 | They fully intend to cast him down from his lofty perch; they delight in lies; with their mouths they bless, but inwardly they curse. Selah |
| 4 | Psalm 64:3 | who sharpen their tongues like swords and aim their bitter words like arrows, |
| 5 | Proverbs 5:3–4 | Though the lips of the forbidden woman drip honey and her speech is smoother than oil, |
The Treasury of Scripture Knowledge — 10 references, hung on the phrase they belong to
The Key Word — חָלַק, chal.Kugenerated
The verb חָלַק (chalak) means 'to be smooth' or 'to divide.' It suggests a sense of deceitfulness, as in the context of flattery. This word appears in various forms and can imply both a literal smoothness and a figurative slippery nature, often warning against the dangers of smooth-talking individuals.
In this verse, the smoothness of speech is contrasted with the harsh reality of war in the heart, indicating that outward appearances can be misleading. The parsing as a perfect third person common plural shows that this smoothness is a characteristic of the speaker's words.
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 finite verbs חָלְק֤וּ and רַכּ֖וּ govern the main clauses of the verse, describing the nature of the speech and words. The structure is complex, with multiple phrases illustrating the contrast between the speaker's smooth words and the hidden war within.
The sentence's flow emphasizes the juxtaposition of outward gentleness and inner hostility, drawing attention to the deceptive nature of the speaker's intent.
Septuagint Backgroundgenerated
In the Septuagint, חָלַק is rendered as ἐχέτεινεν, which conveys a sense of spreading or pouring out. This choice suggests a broader interpretation of the smoothness, indicating that the speaker's words are not just smooth but also pervasive and potentially overwhelming.
The translation choices in the Septuagint reflect an understanding of the text that emphasizes the danger of such speech, aligning with the overall theme of deceit.
In plain words — the whole versegenerated
Psalm 55:21 describes how a person's words can seem smooth and gentle, like butter, while their true intentions are hostile, like drawn swords. This verse warns us to be cautious of those who speak sweetly but harbor ill will.
Frequently Asked Questionsgenerated
This phrase indicates that the person's words are pleasant and soothing, but it also suggests that they may be deceptive.
The verse reveals that despite the smoothness of his words, the speaker harbors hostility and ill intentions.
We can look for consistency between what someone says and their actions, as well as seek wisdom and discernment through prayer.
This metaphor suggests that the words, though seemingly gentle, can cause harm and conflict, much like a drawn sword ready for battle.
Reflection Questionsgenerated
- How can I be more discerning about the words of others in my life?
- What are some examples of smooth talk that I have encountered?
- In what ways can I ensure my own words reflect my true intentions?
- How does this verse challenge me to seek honesty in my relationships?
The early church on this verse — how the Fathers read it
Early commentary on this verse includes reflections from Augustine of Hippo, who highlights the deceptive nature of smooth speech contrasted with hidden hostility.
"His discourses have been softened above oil, and themselves are darts" [Psalms 55:21].Early Church Fathers on Psalms 55 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Psalms 55:21 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire Bible[The words] of his mouth were smoother than butter,.... Such were the words of Ahithophel, when in counsel with David; and such the words of Judas, when he said to Christ, "hail, master", and kissed
Read John Gill on Psalms 55 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAs for me, I will call upon God; and the LORD shall save me. -Third strophe. His confident hope, resting upon the grounds stated in the previous prayer. Verse 16,17.
Read Robert Jamieson on Psalms 55 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleHe covered his treasonable and bloody design with fair and flattering speeches. Drawn swords; pernicious in their design and consequences.
Read Matthew Poole on Psalms 55 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 55:21 [The words] of his mouth were smoother than butter, but war [was] in his heart: his words were softer than oil, yet [were] they drawn swords.Ver. 21. The words of his mouth were smoother than butter] Full finely he could soothe and smooth me up, while he was my counsellor, with his pithanology. Mel in ore, verba lactis: Fel in corde, fraus in factis. But war was in his heart] Heb. His heart was war. So in another psalm David saith of himself, "I am peace"; but when I speak of it, they are for war. His words were softer than oil] So were Joab’ s to Amasa; Judas’ s to Christ; Cambyses’ to his brother whom he slew; Andronicus’ s to his nobles, put to death by him, while he wept…
Read John Trapp on Psalms 55 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(21) The words of his mouth.—The ancient versions and the grammatical anomalies point to a corruption of the text. Read, Smoother than butter is his face. The reading face for mouth is suggested by the LXX., though their version has wandered far from the text even thus amended. Drawn swords.—The comparison of the tongue to a sword is frequent; that of the words themselves not so usual, but apt. We may compare Shakespeare’s “I will speak daggers to her, but use none.”—Hamlet.
Read Charles John Ellicott on Psalms 55 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 21. Were smoother than butter] He was a complete courtier, and a deep, designing hypocrite besides. His words were as soft as butter, and as smooth as oil, while he meditated war; and the fair words which were intended to deceive, were intended also to destroy: they were drawn swords. This is a literal description of the words and conduct of Absalom, as we learn from the inspired historian, 2 Samuel 15:2, c. He was accustomed to wait at the gate question the persons who came for justice and judgment; throw out broad hints that the king was negligent of the affairs of his kingdom, and had not provided an effective magistracy to administer justice among the people, and added that if he…
Read AdamClarke on Psalms 55 →CambridgeThe Cambridge Bible for Schools and Colleges21. The words of his mouth were smoother than butter] This rendering, though supported by some of the Ancient Versions and commended by the parallelism (smoother than butter—softer than oil), cannot be got out of the text as it stands. This means literally, Smooth were the buttery words of his mouth. But an easy emendation gives the sense, His mouth [LXX, face] was smoother than butter. Smoothness is the Heb. term for false and hypocritical flattery, as we speak of a ‘smooth-faced’ or ‘smooth-tongued’ rogue. Cp. Psalms 5:9; Psalms 12:2-3. but war was in his heart] R.V., but his heart was war. softer than oil] Cp. “smoother than oil” (Proverbs 5:3), of flattering and delusive speeches. drawn…
Read Cambridge on Psalms 55 →Albert Barnes1798–1870Barnes' Notes on the BibleThe words of his mouth were smoother than butter - Prof. Alexander renders this, “Smooth are the butterings of his mouth.” This is in accordance with the Hebrew, but the general meaning is well expressed in our common version.
Read Albert Barnes on Psalms 55 →The verse in English, compared — 16 translations, and where they part company
Every translation on this page is a decision someone had to make and commit to. Read down a column and you see one translator's judgement; read across a row and you see the range the Greek actually allows. The BSB is the wording the rest of this page is measured against, so it is listed first.
Modern formal
His speech is smooth as butter, but war is in his heart. His words are softer than oil, yet they are swords unsheathed.
His mouth was smooth as butter, but his heart was war. His words were softer than oil, yet they were drawn swords.
His speech is smooth as butter, but war is in his heart. His words are softer than oil, yet they are swords unsheathed.
His words are as smooth as butter, but he harbors animosity in his heart. His words seem softer than oil, but they are really like sharp swords.
Tyndale line
The words of his mouth were smoother than butter, but war was in his heart: his words were softer than oil, yet were they drawn swords.
His mouth was smooth as butter, But his heart was war: His words were softer than oil, Yet were they drawn swords.
His mouth was smooth as butter, but his heart was war: his words were softer than oil, yet were they drawn swords.
The words of his mouth were smoother than butter, but war was in his heart: his words were softer than oil, yet were they drawn swords.
The wordes of his mouth were softer then butter, yet warre was in his heart: his words were more gentle then oyle, yet they were swordes.
Strictly literal
Smooth were the milky [words] of his mouth, but his heart was war; his words were softer than oil, yet are they drawn swords.
Sweeter than honey hath been his mouth, And his heart [is] war! Softer have been his words than oil, And they [are] drawn [swords].
His mouth has been sweeter than honey, || And his heart [is] war! His words have been softer than oil, || And they [are] drawn [swords].
(55:22) The creamy words of his mouth are smooth, yet there is war [in] his heart; his words are softer than oil, yet are they drawn swords.
His mouth was smooth as butter, but his heart was hostile; his words were softer than oil, yet they were actually drawn swords.
Simplified
What he says is as smooth as butter, but inside he plans war; his words are as soothing as oil, but they cut like sharp swords.
The words of his mouth were smoother than butter, but war was in his heart; his words were softer than oil, but they were sharp swords.
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 and the Septuagint show significant agreement in the core message of the verse, with the Septuagint providing a different word order but maintaining the essential elements of smooth speech and hidden conflict. Both texts highlight the contrast between appearance and reality.
חָלְק֤וּ׀ מַחְמָאֹ֣ת פִּיו֮ וּֽקֲרָב־ לִ֫בּ֥וֹ רַכּ֖וּ דְבָרָ֥יו מִשֶּׁ֗מֶן וְהֵ֣מָּה פְתִחֽוֹת׃
6 of the 10 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 55:21
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.
חָלַק (chalaq) is a Hebrew verb with two primary meanings: to divide or share, and to be smooth or slippery. It encompasses actions like apportioning, distributing, and even plundering, as well as the state of being smooth. The entries indicate a range of uses in different grammatical forms, including reflexive and passive. Notably, the lexicons also emphasize the figurative use of smoothness in relation to deceit.
חָלַק vb. divide, share
Qal
divide, apportion
assign, distribute
assign, impart
share
divide up = plunder the temple
Niph. Impf.
reflex. divide oneself
pass. be divided
trans. assign, distribute
Pi.
divide, apportion
assign, distribute
scatter
Pu. be divided, of land
Hithp. divide land among themselves
Hiph. to receive a portion
base
חָלַק vb. be smooth, slippery
Qal smooth, slippery
Hiph. make smooth
base
H2505a חָלַק divide, share .. divide, apportion
. assign, distribute
. assign, impart
. share
. divide up = plunder the temple
. Impf. . reflex. divide oneself
. pass. be divided
. trans. assign, distribute
. . divide, apportion
. assign, distribute
. scatter
. be divided, of land
. divide land among themselves
. to receive a portion
H2505b חָלַק be smooth, slippery
2505 chalaq khaw-lak'
a primitive root; to be smooth (figuratively); by implication
(as smooth stones were used for lots) to apportion or
separate:--deal, distribute, divide, flatter, give, (have,
im-)part(-ner), take away a portion, receive, separate self,
(be) smooth(-er).
חָלַק (cha.laq) — to divide.
1) to divide, share, plunder, allot, apportion, assign
1a) (Qal)
1a1) to divide, apportion
1a2) to assign, distribute
1a3) to assign, impart
1a4) to share
1a5) to divide up, plunder
1b) (Niphal)
1b1) to divide oneself
1b2) to be divided
1b3) to assign, distribute
1c) (Piel)
1c1) to divide, apportion
1c2) to assign, distribute
1c3) to scatter
1d) (Pual) to be divided
1e) (Hiphil) to receive a portion or part
1f) (Hithpael) to divide among themselves
חָלַק (cha.laq) — to smooth.
1) to be smooth, slippery, deceitful
1a) (Qal) to be smooth, slippery
1b) (Hiphil)
1b1) to be smooth
1b2) to flatter
HVqp3cp — Verb · Qal · perfect third person common pluralHVqp3cp
מַחֲמָאֹת (machama'ah) refers to something buttery or smooth, often used figuratively to describe flattery or hypocritical words. It is derived from a root meaning 'to be smooth' and appears in Psalm 55:22, where it is associated with deceitful speech.
מַחֲמָאֹת n.f.pl. only ψ 55:22, = curd-like (i.e. smooth, hypocritical) words, smooth are the butter-words of his mouth
ref
H4260 מַחֲמָאֹת, מַחֲמָאָה
4260 machama'ah makh-am-aw-aw'
a denominative from 2529; something buttery (i.e. unctuous
and pleasant), as (figuratively) flattery:--X than butter.
see HEBREW for 02529
מַחֲמָאֹת (ma.cha.ma.ah) — butter.
1) curd-like, smooth, unctuous, hypocritical
1a) words of flattery (fig.)
HNcfpc — Noun common · feminine plural constructHNcfpc
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
The Hebrew word פֶּה (*peh*) means 'mouth' and encompasses various meanings, including the mouth of a person or animal, as well as openings or orifices. It can also refer to speech, edges, and portions. Additionally, it denotes a weight equal to one third of a shekel, found in 1 Samuel 13:21.
פֶּה 485 n.m. mouth
mouth, of man, organ of eating and drinking
external organ
much oftener, as organ of speech, of man
as laughing; panting
of God
of idols
of musical instr. = sound
of animals; hence of edge of sword
mouth = opening, orifice
extremity, end
= portion
with preps.
base
H6310 פֶּה mouth . . mouth, of man, organ of eating and drinking
. external organ
. . much oftener, as organ of speech, of man
. as laughing; panting
. of God
. of idols
. of musical instr. = sound
. of animals
. mouth = opening, orifice
. . extremity, end
. = portion
. with preps.
6310 peh peh
from 6284; the mouth (as the means of blowing), whether
literal or figurative (particularly speech); specifically
edge, portion or side; adverbially (with preposition)
according to:--accord(-ing as, -ing to), after, appointment,
assent, collar, command(-ment), X eat, edge, end, entry, +
file, hole, X in, mind, mouth, part, portion, X (should)
say(-ing), sentence, skirt, sound, speech, X spoken, talk,
tenor, X to, + two-edged, wish, word.
see HEBREW for 06284
פֶּה (peh) — lip.
: lip/mouth
peh
1) mouth
1a) mouth (of man)
1b) mouth (as organ of speech)
1c) mouth (of animals)
1d) mouth, opening, orifice (of a well, river, etc)
1e) extremity, end pim
2) a weight equal to one third of a shekel, occurs only in 1Sa 13:21
פֶּה (peh) — lip: edge.
: edge
peh
1) mouth
1a) mouth (of man)
1b) mouth (as organ of speech)
1c) mouth (of animals)
1d) mouth, opening, orifice (of a well, river, etc)
1e) extremity, end pim
2) a weight equal to one third of a shekel, occurs only in 1Sa 13:21
פֶּה (peh) — lip: word.
: word/command
peh
1) mouth
1a) mouth (of man)
1b) mouth (as organ of speech)
1c) mouth (of animals)
1d) mouth, opening, orifice (of a well, river, etc)
1e) extremity, end pim
HNcmsc/Sp3ms — Noun common masculine singular construct · suffixHNcmsc/Sp3ms
קְרָב (qrab) refers to a hostile encounter, specifically a battle or war. It is derived from the root meaning to approach or confront. The term is noted in both Hebrew and its Aramaic equivalent, indicating a consistent theme of conflict.
קְרָב n.[m.] battle, war (hostile approach)
base
H7128 קְרָב
7128 qrab ker-awb'
from 7126; hostile encounter:--battle, war.
see HEBREW for 07126
קְרָב (qe.rav) — battle.
battle, war
Aramaic equivalent: qe.rav (קְרָב "war" H7129)
HC/Ncmsa — Conjunction · noun common masculine singular absoluteHC/Ncmsa
War
The Israelites had to take possession of the Promised Land by conquest. They had to engage in a long and bloody war before the Canaanitish tribes were finally subdued. Except in the case of Jericho and Ai, the war did not become aggressive till after the death of Joshua. Till then the attack was always first made by the Canaanites. Now the measure of the iniquity of the Canaanites was full, and Israel was employed by God to sweep them away from off the face of the earth. In entering on this new stage of the war, the tribe of Judah, according to divine direction, took the lead.
In the days of Saul and David the people of Israel engaged in many wars with the nations around, and after the division of the kingdom into two they often warred with each other. They had to defend themselves also against the inroads of the Egyptians, the Assyrians, and the Babylonians. The whole history of…
The most important topic in connection with war is the formation of the army which is destined to carry it on. [ARMY] In (1 Kings 9:22) at a period (Solomon’s reign) when the organization of the army was complete, we have apparently a list of the various gradations of rank in the service, as follows: "Men of war" = privates ; "servants," the lowest rank of officers --lieutenants ; "princes" = captains ; "captains," perhaps = staff officers ; "rulers of the chariots and his horsemen" = cavalry officers . Formal proclamations of war were not interchanged between the belligerents. Before entering the enemy’s district spies were seat to ascertain the character of the country and the preparations of its inhabitants for resistance. (Numbers 13:17;
One of the evil fruits of the fall, and an appalling manifestation of the depravity of mankind, Ge 6:11-13 Isa 9:5 Jas 4:1-2, often rendered apparently inevitable by the assaults of enemies, or commanded by God for their punishment. See AMALEKITES and CANAAN.
By this scourge, subsequently to the conquest of Canaan, God chastised both his own rebellious people and the corrupt and oppressive idolaters around them. In many cases, moreover, the issue was distinctly made between the true God and idols; as with the Philistines, 1Sa 17:43-47; the Syrians, 1Ki 20:23-30; the Assyrians,
→ Divine approval of 2Sa 22:35
→ Civil Jud 12:1-6; 20; 2Sa 2:12-31; 3:1; 20; 1Ki 14:30; 16:21; Isa 19:2
→ Forbidden 2Ch 11:4
→ Averted Jos 22:11-34
→ Enemy harangued by the general of the opposing side 2Ki 18:19-36; 2Ch 13:4-12
→ Of extermination Nu 31:7-17; De 2:33,34; 3:6; 20:13-18;
The Hebrew word לֵב (lev) means 'heart' and encompasses the inner man, mind, will, and emotions. It refers to the center of feelings, intellect, and moral character, as well as the seat of appetites and courage. The entries suggest a broad range of meanings related to human experience and thought, with a specific mention of its use in Jeremiah 51:1.
לֵב 599 n.m. (f.) inner man, mind, will, heart
seldom of things in the midst of the sea
elsewhere of men
the inner man in contrast with the outer
the inner man, indef., soul, comprehending mind, affections and will
specific reference to mind
spec. ref. to inclinations, resolutions and determinations of the will
spec. ref. to conscience
[various]
for the man himself
as seat of appetites
as seat of emotions and passions
seat of courage
base
לֵב קָמָי prob. late Atbash Je 51:1.
ref
H3820a לֵב inner man, mind, will, heart . seldom of things in the midst of the sea
. elsewhere of men . the inner man in contrast with the outer
. the inner man, indef., soul, comprehending mind, affections and will
. specific reference to mind
. spec. ref. to inclinations, resolutions and determinations of the will
. spec. ref. to conscience
. [various]
. for the man himself
. as seat of appetites
. as seat of emotions and passions
. seat of courage
H3820b לֵב קָמָי prob. late Atbash
3820 leb labe
a form of 3824; the heart; also used (figuratively) very
widely for the feelings, the will and even the intellect;
likewise for the centre of anything:--+ care for, comfortably,
consent, X considered, courag(-eous), friend(-ly), ((broken-),
(hard-), (merry-), (stiff-), (stout-), double) heart((-ed)), X
heed, X I, kindly, midst, mind(-ed), X regard((-ed)), X
themselves, X unawares, understanding, X well, willingly,
wisdom.
see HEBREW for 03824
לֵב (lev) — heart.
1) inner man, mind, will, heart, understanding
1a) inner part, midst
1a1) midst (of things)
1a2) heart (of man)
1a3) soul, heart (of man)
1a4) mind, knowledge, thinking, reflection, memory
1a5) inclination, resolution, determination (of will)
1a6) conscience
1a7) heart (of moral character)
1a8) as seat of appetites
1a9) as seat of emotions and passions 1a10) as seat of courage
לֵב (lev) — Leb.
§ Leb- = "heart of"
(probably a cryptic name for Babylon by Atbash)
HNcmsc/Sp3ms — Noun common masculine singular construct · suffixHNcmsc/Sp3ms
רָכַךְ (rakak) means to be tender, weak, or soft. It can describe a tender heart, timidity, or soft words, and can also imply causing someone to be weak. The entries suggest a range of meanings from emotional softness to physical gentleness.
[רָכַךְ] vb. be tender, weak, soft
Qal
be tender, weak, of heart
be soft, of treacherous words
Pu. it has not been softened, mollified, with oil
Hiph. causat. of Qal 1 a.
base
H7401 רָכַךְ be tender, weak, soft
7401 rakak raw-kak'
a primitive root; to soften (intransitively or transitively),
used figuratively:--(be) faint((-hearted)), mollify, (be,
make) soft(-er), be tender.
רָכַךְ (ra.khakh) — be tender.
1) to be tender, be soft, be weak
1a) (Qal)
1a1) to be tender, be weak (of heart)
1a1a) to be timid, be fearful
1a1b) to be softened, be penitent
1a2) to be soft (of treacherous words)
1b) (Pual) to be softened
1c) (Hiphil) to cause to be weak
1d) (Niphal) tender
HVqp3cp — Verb · Qal · perfect third person common pluralHVqp3cp
דָּבָר (dabar) means 'word' or 'speech' and encompasses a range of meanings including discourse, saying, and matter. It can refer to anything spoken or a topic of discussion, extending to concepts like business or affairs. The entries consistently highlight its use in various contexts, but do not indicate any significant disagreement among lexicographers.
דָּבָר 1439 n.m. speech, word
sg. speech, discourse, saying, word, as the sum of that which is spoken
sg. saying, utterance, sentence, as a section of a discourse
sg. a word, words
sg. matter, affair, thing about which one speaks
base
H1697 דָּבָר speech, word . sg. speech, discourse, saying, word, as the sum of that which is spoken
. sg. saying, utterance, sentence, as a section of a discourse
. sg. a word, words
. sg. matter, affair, thing about which one speaks
1697 dabar daw-baw'
from 1696; a word; by implication, a matter (as spoken of) or
thing; adverbially, a cause:--act, advice, affair, answer, X
any such (thing), because of, book, business, care, case,
cause, certain rate, + chronicles, commandment, X
commune(-ication), + concern(-ing), + confer, counsel, +
dearth, decree, deed, X disease, due, duty, effect, +
eloquent, errand, (evil favoured-)ness, + glory, + harm, hurt,
+ iniquity, + judgment, language, + lying, manner, matter,
message, (no) thing, oracle, X ought, X parts, + pertaining, +
please, portion, + power, promise, provision, purpose,
question, rate, reason, report, request, X (as hast) said,
sake, saying, sentence, + sign, + so, some (uncleanness),
somewhat to say, + song, speech, X spoken, talk, task, + that,
X there done, thing (concerning), thought, + thus, tidings,
what(-soever), + wherewith, which, word, work.
see HEBREW for 01696
דָּבָר (da.var) — word.
: word/speech/command
1) speech, word, speaking, thing
1a) speech
1b) saying, utterance
1c) word, words
1d) business, occupation, acts, matter, case, something, manner (by extension)
דָּבָר (da.var) — word: speaking.
: speaking
1) speech, word, speaking, thing
1a) speech
1b) saying, utterance
1c) word, words
1d) business, occupation, acts, matter, case, something, manner (by extension)
דָּבָר (da.var) — word: thing.
: thing/matter
1) speech, word, speaking, thing
1a) speech
1b) saying, utterance
1c) word, words
1d) business, occupation, acts, matter, case, something, manner (by extension)
דָּבָר (da.var) — word: promised.
: promised/duty
1) speech, word, speaking, thing
1a) speech
1b) saying, utterance
1c) word, words
1d) business, occupation, acts, matter, case, something, manner (by extension)
דָּבָר (da.var) — word: deed.
: deed
HNcmpc/Sp3ms — Noun common masculine plural construct · suffixHNcmpc/Sp3ms
שֶׁ֫מֶן (shemen) refers to fat or oil, particularly olive oil, and includes meanings related to richness and anointing. It is derived from the root word for grease and can also metaphorically describe fertile land. The entries consistently highlight its use in contexts like medicinal applications and anointing.
שֶׁ֫מֶן 192 n.m. fat, oil
base
H8081 שֶׁ֫מֶן fat, oil
8081 shemen sheh'-men
from 8080; grease, especially liquid (as from the olive,
often perfumed); figuratively, richness:--anointing, X fat
(things), X fruitful, oil((-ed)), ointment, olive, + pine.
see HEBREW for 08080
שֶׁ֫מֶן (she.men) — oil.
1) fat, oil
1a) fat, fatness
1b) oil, olive oil
1b1) as staple, medicament or unguent
1b2) for anointing
1c) fat (of fruitful land, valleys) (metaph)
HR/Ncmsa — Preposition · noun common masculine singular absoluteHR/Ncmsa
oil (shemen; elaion):
1. Terms
2. Production and Storage
3. Uses
(1) As a Commodity of Exchange
(2) As a Cosmetic
(3) As a Medicine
(4) As a Food
(5) As an Illuminant
(6) In Religious Rites
(a) Consecration
(b) Offerings
(c) Burials
4. Figurative Uses
Shemen, literally, "fat," corresponds to the common Arabic senin of similar meaning, although now applied to boiled butter fat.
1. Terms:
Another Hebrew word, zayith (zeth), "olive," occurs with shemen in several passages (Ex 27:20; 30:24; Le 24:2). The corresponding Arabic zeit, a contraction of zeitun, which is the name for the olive tree as well as the fruit, is now applied to oils in general, to distinguish them from solid fats. Zeit usually means olive oil, unless some qualifying name indicates another oil. A corresponding use was made of…
Oil
Only olive oil seems to have been used among the Hebrews. It was used for many purposes: for anointing the body or the hair (Ex. 29:7; 2 Sam. 14:2; Ps. 23:5; 92:10; 104:15; Luke 7:46); in some of the offerings (Ex. 29:40; Lev. 7:12; Num. 6:15; 15:4), but was excluded from the sin-offering (Lev. 5:11) and the jealousy-offering (Num. 5:15); for burning in lamps (
Of the numerous substances, animal and vegetable, which were known to the ancients as yielding oil, the olive berry is the one of which most frequent mention is made in the Scriptures. Gathering , --The olive berry was either gathered by hand or shaken off carefully with a light reed or stick. Pressing . --In order to make oil the fruit, was either bruised in a mortar crushed in a press loaded with wood or stones, ground in a mill, or trodden with the feet. The "beaten" oil of (Exodus 27:20; 29:40; Leviticus 24:2; Numbers 28:6) was probably made by bruising in a mortar, It was used-- (1) As food. Dried wheat, boiled with either butter or oil, but generally the former, is a common dish for all classes in Syria. (
Was employed from the earliest periods in the east, not only for the purpose of consecration, but to anoint the head, the beard, and the whole person in daily life, Ge 28:18. See ANOINTING. It was also universally used for food, Eze 16:13. Fresh and sweet olive oil was greatly preferred to butter and animal fat as a seasoning for food, and to this day in Syria almost every kind of food is cooked with oil. It had a place also among the meat-offerings in the temple, being usually mixed with the meal of the oblation, Le 5:11 6:21. For lamps, also, pure olive oil was regarded as the best, and was used in illuminating the tabernacle. These many uses for oil made the culture of the olive-tree an extensive and lucrative business,
הֵ֫מָּה (hemmah) is a masculine plural pronoun meaning 'they.' The entries indicate that it can also mean 'these,' 'the same,' or refer to people in an emphatic context. There is no significant disagreement among the lexicons regarding its usage.
הֵ֫מָּה and הֵם (without appreciable distinction in usage, except prob. in so far as the longer or shorter form was better adapted to the rhythm of particular sentences) pron. 3 pl. masc. they
base
H1992 הֵ֫מָּה, הֵם (without appreciable distinction in usage, except prob. in so far as the longer or shorter form was better adapted to the rhythm of particular sentences) they
1992 hem haym
or (prolonged) hemmah {haym'-maw}; masculine plural from
1981; they (only used when emphatic):--it, like, X (how, so)
many (soever, more as) they (be), (the) same, X so, X such,
their, them, these, they, those, which, who, whom, withal, ye.
see HEBREW for 01981
הֵ֫מָּה (hem.mah) — they(masc.).
they, these, the same, who
HC/Pp3mp — Conjunction · pronounHC/Pp3mp
פְּתִיחָה (pthikhah) refers to a 'drawn sword' and is derived from the root word for 'open.' It appears in the context of weaponry, specifically in Psalm 55:22. The entries consistently emphasize its meaning related to a sword that is drawn.
[פְּתִיחָה] n.[f.] drawn sword;—pl. ψ 55:22
ref
H6609 פְּתִיחָה, פְּתִחָה
6609 pthikhah peth-ee-khaw'
from 6605; something opened, i.e. a drawn sword:--drawn
sword.
see HEBREW for 06605
פְּתִיחָה (pe.ti.chah) — drawn sword.
drawn sword, sword
HNcfpa — Noun common · feminine plural absoluteHNcfpa