Psalms 59:12 — Word Study
WLCחַטַּאת־ פִּ֗ימוֹ דְּֽבַר־ שְׂפָ֫תֵ֥ימוֹ וְיִלָּכְד֥וּ בִגְאוֹנָ֑ם וּמֵאָלָ֖ה וּמִכַּ֣חַשׁ יְסַפֵּֽרוּ׃
BSAnotʼal to killhârag lestpên to forgetshâkach Amawʻam to shakenûwaʻ Helechchayil to go downyârad shieldmâgên LordʼĂdônây
| Greek | English | Parsing |
|---|---|---|
| חַטַּאת־ | [the] sin of | Noun common, feminine singular construct |
| פִּ֗ימוֹ | mouth their | Noun common masculine singular construct, suffix |
| דְּֽבַר־ | [the] word of | Noun common, masculine singular construct |
| שְׂפָ֫תֵ֥ימוֹ | lips their | Noun common feminine dual construct, suffix |
| וְיִלָּכְד֥וּ | and let them be caught | Conjunction, verb niphal third person masculine plural |
| בִגְאוֹנָ֑ם | in pride their | Preposition, noun common masculine singular construct, suffix |
| וּמֵאָלָ֖ה | and from a curse | Conjunction, preposition, noun common feminine singular absolute |
| וּמִכַּ֣חַשׁ | and from lying | Conjunction, preposition, noun common masculine singular absolute |
| יְסַפֵּֽרוּ׃ | [which] they speak | Verb, Piel, imperfect third person masculine plural |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | By the sins of their mouths and the words of their lips, let them be trapped in their pride, in the curses and lies they utter. |
| KJV | For the sin of their mouth and the words of their lips let them even be taken in their pride: and for cursing and lying which they speak. |
| ASV | For the sin of their mouth, and the words of their lips, Let them even be taken in their pride, And for cursing and lying which they speak. |
| YLT | The sin of their mouth [is] a word of their lips, And they are captured in their pride, And from the curse and lying they recount. |
| WEB | For the sin of their mouth, and the words of their lips, let them be caught in their pride, for the curses and lies which they utter. |
| BBE | Because of the sin of their mouths and the word of their lips, let them even be taken in their pride; and for their curses and their deceit, |
Where they part company is חַטַּאת־ — see How Translations Differ.
The main verb is supported by several phrases that specify the causes of the entrapment, illustrating the complexity of the psalmist's plea.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbאֲדֹנָי
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 59:12
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 — A Plea for Deliverance from Enemiesgenerated
Psalm 59:12 is part of a prayer where the psalmist asks God to deal with those who speak wickedly against Him and His people. The psalmist highlights the destructive nature of their words and desires that they be ensnared by their own pride and deceit, emphasizing the consequences of their actions.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 64:7–8 | But God will shoot them with arrows; suddenly they will be wounded. |
| 2 | Psalm 79:12 | Pay back into the laps of our neighbors sevenfold the reproach they hurled at You, O Lord. |
| 3 | Psalm 120:3–4 | What will He do to you, and what will be added to you, O deceitful tongue? |
| 4 | Psalm 140:9–10 | May the heads of those who surround me be covered in the trouble their lips have caused. |
| 5 | Proverbs 12:13 | An evil man is trapped by his rebellious speech, but a righteous man escapes from trouble. |
The Treasury of Scripture Knowledge — 14 references, hung on the phrase they belong to
The Key Word — חַטַּאת־, cha.tat-generated
The word חַטַּאת (chatta'ah) refers to sin and encompasses various aspects such as guilt, punishment, and the act of sinning itself. It is derived from a root that signifies offense and is often used in contexts relating to sin and its expiation.
In this verse, it highlights the sins committed through speech, suggesting that their transgressions are not only actions but also declarations that carry weight and consequence.
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 verb that governs the verse is יִלָּכְד֥וּ, let them be caught, which is followed by a complex structure detailing the causes of their entrapment: the sins of their mouths and the words of their lips.
The order places emphasis on the subjects of the verbs, highlighting their sinful speech as the means of their downfall.
Septuagint Backgroundgenerated
The Septuagint translates חַטַּאת־ as μὴ, which suggests a negation or avoidance of sin, indicating a different interpretive approach to the concept of sin in this context.
This choice reflects a broader understanding of the consequences of speech, aligning with the theme of divine justice against the wicked.
In plain words — the whole versegenerated
Psalm 59:12 expresses a desire for the wicked to be trapped by their own words. The psalmist highlights how their speech, filled with sin and deceit, leads to their downfall, calling for divine intervention against their pride and lies.
Frequently Asked Questionsgenerated
This phrase refers to the wrongful words and declarations made by the wicked, emphasizing how their speech reflects their sinful nature.
The psalmist seeks justice, desiring that the wicked face the consequences of their actions, particularly their harmful words.
Their own pride and deceitful speech become the means by which they are ensnared, reflecting the principle that one reaps what one sows.
Curses and lies represent the malicious intent behind their speech, highlighting the destructive power of words and the moral accountability that comes with them.
Reflection Questionsgenerated
- In what ways have I seen the consequences of harmful words in my own life or the lives of others?
- How can I be more mindful of the words I speak and their potential impact?
- What does this verse teach me about the importance of honesty and integrity in communication?
- How can I seek justice in situations where I see others being harmed by deceitful speech?
The early church on this verse — how the Fathers read it
Augustine of Hippo comments on this verse, discussing the implications of the wicked's speech and the divine justice that follows.
"The transgressions of their mouth, the discourse of their lips: and let them be taken in their pride: and out of cursing and lying shall be declared consummations, in the anger of consummation,Early Church Fathers on Psalms 59 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Psalms 59:12 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire Bible[For] the sin of their mouth, [and] the words of their lips,.... The words may be read as one proposition, "the words of their lips [are] the sin of their mouth" (y); they speak nothing but evil;
Read John Gill on Psalms 59 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryFor the sin of their mouth and the words of their lips let them even be taken in their pride: and for cursing and lying which they speak.
Read Robert Jamieson on Psalms 59 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleFor the sin of their mouth and the words of their lip; for their ungodly, and injurious, and pernicious speeches, of which he speaks , and in many other places. Let them be taken, as in a snare, in order to their ruin. Let thy judgments overtake them. In their pride; for their proud and insolent speeches against thee, . For cursing and lying; for their execrations and lying reports, which they have raised or spread abroad concerning me. Which they speak; which they are ready to utter upon all occasions.
Read Matthew Poole on Psalms 59 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 59:12 [For] the sin of their mouth [and] the words of their lips let them even be taken in their pride: and for cursing and lying [which] they speak.Ver. 12. For the sin of their mouth, &c.] The Arabians have this proverb, Take heed lest thy tongue cut thy throat. Many a man’ s mouth is a purgatory to the master. Hard words must be reckoned for, Judges 1:15; the Jews find it so, and will do. And for cursing, &c.] Cursing men are cursed men.
Read John Trapp on Psalms 59 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(12) For the sin . . .—As the text stands, it runs: Sin of their mouth, word of their lips, and they are taken in their pride, and cursing and lying they say; where some would supply a copula, “The sin of their mouth is the word of their lips,” which seems tautological nonsense. But, perhaps, we should take the accusative as adverb of instrument: By the sin of their mouth, by the word of their lips, let them even be taken in their pride.And for cursing and lying which they speak.—That is, let their own malignant slanders, their blasphemous lies, recoil on their own heads; a frequent thought in the Psalms.
Read Charles John Ellicott on Psalms 59 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 12. For the sin of their mouth] This verse has puzzled all the commentators. If we take חטאת chattath for sin-offering instead of sin, we shall get a better sense. Some of Nehemiah's enemies made a profession of the Jewish religion. Tobiah and his son were allied by marriage to the Jews; for Eliashib the priest had married his grandson to the daughter of Sanballat; and this produced a connexion with Tobiah, the fast friend of Sanballat. Besides this very priest had given Tobiah one of the great chambers in the house of the Lord, where formerly the meat-offerings, the frankincense, the vessels, and the tithe of the corn and wine and oil were kept; Ne 13:4-13:5; Ne 13:7-9. And there…
Read AdamClarke on Psalms 59 →CambridgeThe Cambridge Bible for Schools and Colleges12. The A.V. gives the sense, though the precise construction is doubtful. Perhaps, The word of their lips is the sin of their mouth, i.e. every word they utter is sin: or, O the sin of their mouth! O the word of their lips! let them &c. let them even be taken] Caught in their own snare, their plots recoiling on themselves. Cp. Psalms 9:15; Psalms 35:8; Proverbs 11:6. in their pride] The atheistic self-sufficiency which says, Who doth hear? Cp. Psalms 10:4.
Read Cambridge on Psalms 59 →Albert Barnes1798–1870Barnes' Notes on the BibleFor the sin of their mouth ... - That is, in belching out words of reproach and malice, Psalms 59:7.
Read Albert Barnes on Psalms 59 →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
By the sins of their mouths and the words of their lips, let them be trapped in their pride, in the curses and lies they utter.
For the sin of their mouth, and the words of their lips, let them be caught in their pride, for the curses and lies which they utter.
By the sins of their mouths and the words of their lips, let them be trapped in their pride, in the curses and lies they utter.
They speak sinful words. So let them be trapped by their own pride and by the curses and lies they speak!
Tyndale line
For the sin of their mouth and the words of their lips let them even be taken in their pride: and for cursing and lying which they speak.
For the sin of their mouth, and the words of their lips, Let them even be taken in their pride, And for cursing and lying which they speak.
For the sin of their mouth, and the words of their lips, let them even be taken in their pride, and for cursing and lying which they speak.
For the sin of their mouth and the words of their lips let them even be taken in their pride: and for cursing and lying which they speak.
For the sinne of their mouth, and the words of their lips: and let them be taken in their pride, euen for their periurie and lies, that they speake.
Strictly literal
[Because of] the sin of their mouth, the word of their lips, let them even be taken in their pride; and because of cursing and lying which they speak.
The sin of their mouth [is] a word of their lips, And they are captured in their pride, And from the curse and lying they recount.
The sin of their mouth [is] a word of their lips, || And they are captured in their pride, || And they recount from the curse and lying.
(59:13) The sin of their mouth is the word of their lips: let them be caught through their pride, because of the cursing and lying which they relate.
For the sins of their mouths and the words of their lips, let them be captured in their pride, and for the curses and lies that they express.
From the Latin
Wilt not thou, O God, who hast cast us off? and wilt not thou, O God, go out with our armies?
Simplified
Let them be caught out by the evil things they say, the words they proudly speak—brought down by their curses and the lies they tell!
Because of the sin of their mouths and the word of their lips, let them even be taken in their pride; and for their curses and their 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 and the Septuagint largely agree, with eight of the nine words matching. The differences lie in the translation choices, which reflect varying interpretations of the original Hebrew.
חַטַּאת־ פִּ֗ימוֹ דְּֽבַר־ שְׂפָ֫תֵ֥ימוֹ וְיִלָּכְד֥וּ בִגְאוֹנָ֑ם וּמֵאָלָ֖ה וּמִכַּ֣חַשׁ יְסַפֵּֽרוּ׃
8 of the 9 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 59:12
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.
חַטָּאָה (chatta'ah) refers to sin and encompasses various aspects such as the condition of sin, guilt, punishment, and sin-offering. It can denote both the act of sinning and the consequences, including purification from ceremonial uncleanness. The term is built from the root word for offense and is used in contexts relating to sin and its expiation.
H2403a חַטָּאָה sin, sin-offering(?) . sin
. sin-offering
H2403b חַטָּאת sin, sin-offering . sin
. condition of sin, guilt of sin
. punishment for sin
. sin-offering
. purification from sins of ceremonial uncleanness
2403 chatta'ah khat-taw-aw'
or chattacth {khat-tawth'}; from 2398; an offence (sometimes
habitual sinfulness), and its penalty, occasion, sacrifice, or
expiation; also (concretely) an offender:--punishment (of
sin), purifying(-fication for sin), sin(-ner, offering).
see HEBREW for 02398
חַטָּאָה (chat.ta.ah) — sin.
sin, sinful thing
חַטָּאת (chat.tat) — sin.
: sin
1) sin, sin offering
1a) sin
1b) condition of sin, guilt of sin
1c) punishment for sin
1d) sin-offering
1e) purification from sins of ceremonial uncleanness
חַטָּאת (chat.tat) — sin: sin offering.
: sin_offering
1) sin, sin offering
1a) sin
1b) condition of sin, guilt of sin
1c) punishment for sin
1d) sin-offering
1e) purification from sins of ceremonial uncleanness
חַטָּאת (chat.tat) — sin: punishment.
: punishment/purification
1) sin, sin offering
1a) sin
1b) condition of sin, guilt of sin
1c) punishment for sin
1d) sin-offering
1e) purification from sins of ceremonial uncleanness
HNcfsc — Noun common · feminine singular constructHNcfsc
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/Sp3mp — Noun common masculine singular construct · suffixHNcmsc/Sp3mp
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
HNcmsc — Noun common · masculine singular constructHNcmsc
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 שָׂפָה (*saphah*) encompasses meanings related to 'lip,' 'speech,' and 'edge.' It is derived from concepts of termination, suggesting boundaries like the edge of a vessel or the bank of a river. The word can refer to physical lips, language, or the edges of various objects, including shores.
שָׂפָה 176 n.f. lip, speech, edge
lip
language
edge: shore of sea; bank of river
base
H8193 שָׂפָה lip, speech, edge . lip
. language
. edge: shore of sea; bank of river
8193 saphah saw-faw'
or (in dual and plural) sepheth {sef-eth'}; probably from
5595 or 8192 through the idea of termination (compare 5490);
the lip (as a natural boundary); by implication, language; by
analogy, a margin (of a vessel, water, cloth, etc.):--band,
bank, binding, border, brim, brink, edge, language, lip,
prating, ((sea-))shore, side, speech, talk, (vain) words.
see HEBREW for 05595
see HEBREW for 08192
see HEBREW for 05490
שָׂפָה (sa.phah) — lips.
: lips/mouth
1) lip, language, speech, shore, bank, brink, brim, side, edge, border, binding
1a) lip (as body part)
1b) language
1c) edge, shore, bank (of cup, sea, river, etc)
שָׂפָה (sa.phah) — lip: words.
: words/language
1) lip, language, speech, shore, bank, brink, brim, side, edge, border, binding
1a) lip (as body part)
1b) language
1c) edge, shore, bank (of cup, sea, river, etc)
שָׂפָה (sa.phah) — lip: edge.
: edge/border/opening
1) lip, language, speech, shore, bank, brink, brim, side, edge, border, binding
1a) lip (as body part)
1b) language
1c) edge, shore, bank (of cup, sea, river, etc)
שָׂפָה (sa.phah) — lip: shore.
: shore/bank(of_sea/river)
1) lip, language, speech, shore, bank, brink, brim, side, edge, border, binding
1a) lip (as body part)
1b) language
1c) edge, shore, bank (of cup, sea, river, etc)
HNcfdc/Sp3mp — Noun common feminine dual construct · suffixHNcfdc/Sp3mp
לָכַד (lakad) means to capture, seize, or take, often by lot. It can refer to catching in a net or trap, as well as figuratively to describe things sticking together. The verb appears in various forms, including Qal (to capture), Niphal (to be captured), and Hithpael (to grasp each other).
לָכַד 121 vb. capture, seize, take (by lot)
Qal
capture, seize
fig. of entrapping men
of taking by lot
Niph.
be captured in war
of men, be caught
be taken by lot
Hithp. they grasp each other, and cannot be separated
base
H3920 לָכַד capture, seize, take (by lot)
3920 lakad law-kad'
a primitive root; to catch (in a net, trap or pit);
generally, to capture or occupy; also to choose (by lot);
figuratively, to cohere:--X at all, catch (self), be frozen,
be holden, stick together, take.
לָכַד (la.khad) — to capture.
1) to capture, take, seize
1a) (Qal)
1a1) to capture, seize
1a2) to capture (of men) (fig.)
1a3) to take (by lot)
1b) (Niphal)
1b1) to be captured
1b2) to be caught (of men in trap, snare) (fig.)
1c) (Hithpael) to grasp each other
HC/VNu3mp — Conjunction · verb niphal third person masculine pluralHC/VNu3mp
גָּאוֹן (ga'own) refers to exaltation, majesty, and excellence, but can also imply pride in a negative sense. It is derived from the root associated with arrogance and includes connotations of both divine and national majesty, as well as references to the Jordan. The entries consistently highlight these meanings without significant disagreement.
גָּאוֹן n.m. exaltation
exaltation, majesty, excellence
pride (bad sense)
base
H1347 גָּאוֹן exaltation . exaltation, majesty, excellence
. pride (bad sense)
1347 ga'own gaw-ohn'
from 1342; the same as 1346:--arrogancy, excellency(-lent),
majesty, pomp, pride, proud, swelling.
see HEBREW for 01342
see HEBREW for 01346
גָּאוֹן (ga.on) — pride.
1) exaltation, majesty, pride
1a) majesty, exaltation, excellence
1a1) of nations
1a2) of God
1a3) of the Jordan
1b) pride, arrogance (bad sense)
HR/Ncmsc/Sp3mp — Preposition · noun common masculine singular construct · suffixHR/Ncmsc/Sp3mp
אָלָה (alah) refers to an oath, particularly in the context of testimony or covenant, as well as a curse or execration. It is derived from the root meaning associated with imprecation. The entries consistently highlight its dual nature as both a solemn promise and a form of cursing.
אָלָה n.f. oath
oath in testimony
oath of covenant
curse
execration
base
H423 אָלָה oath . oath in testimony
. oath of covenant
. curse
. execration
423 'alah aw-law'
from 422; an imprecation:--curse, cursing, execration, oath,
swearing.
see HEBREW for 0422
אָלָה (a.lah) — oath.
1) oath
2) oath of covenant
3) curse
3a) from God
3b) from men
4) execration
HC/R/Ncfsa — Conjunction · preposition · noun common feminine singular absoluteHC/R/Ncfsa
kurs ('alah (Nu 5:21,23,17, etc.), me'erah (Pr 3:33; Mal 2:2, etc.), klalah (Ge 27:12,13); katara (Ga 3:10,13)): This word as noun and verb renders different Hebrew words, some of them being more or less synonymous, differing only in degree of strength. It is often used in contrast with "bless" or "blessing" (De 11:29). When a curse is pronounced against any person, we are not to understand this as a mere wish, however violent, that disaster should overtake the person in question, any more than we are to understand that a corresponding "blessing" conveys simply a wish…
Curse
Denounced by God against the serpent (Gen. 3:14), and against Cain (4:11). These divine maledictions carried their effect with them. Prophetical curses were sometimes pronounced by holy men (Gen. 9:25; 49:7; Deut. 27:15; Josh. 6:26). Such curses are not the consequence of passion or revenge, they are predictions.
No one on pain of death shall curse father or mother (Ex. 21:17), nor the prince of his people (22:28), nor the deaf (Lev. 19:14). Cursing God or blaspheming was punishable by death (Lev. 24:10-16).…
→ Denounced
Against the serpent Ge 3:14,15
Against Adam and Eve Ge 3:15-19
Against the ground Ge 3:17,18
Against Cain Ge 4:11-16
Against Canaan, Noah's son Ge 9:24-27
Against Meroz Jud 5:23
Against Gehazi 2Ki 5:27
→ Barak commands Balaam to curse Israel Nu 22:6; 23:11
→ See BENEDICTIONS
→ CURSES OF THE MOSAIC LAW De 27:1-26; Jos 8:30-34
See BLESSINGS
כַּ֫חַשׁ (kachash) refers to both lying or deception and physical leanness or emaciation, suggesting a failure of flesh. The word is derived from a root that emphasizes the idea of failure. It encompasses both literal and figurative meanings, with no significant disagreement among lexicons.
כַּ֫חַשׁ n.m. 1. lying. 2. leanness
base
H3585 כַּ֫חַשׁ
3585 kachash kakh'-ash
from 3584; literally, a failure of flesh, i.e. emaciation;
figuratively, hypocrisy:--leanness, lies, lying.
see HEBREW for 03584
כַּ֫חַשׁ (ka.chash) — lie.
1) lying, deception
2) leanness, failure
HC/R/Ncmsa — Conjunction · preposition · noun common masculine singular absoluteHC/R/Ncmsa
li'-ing.
See LIE.
- Forbidden
- Hateful to God
- An abomination to God
- A hindrance to prayer
Isa 59:2,3
- The devil, the father of
סָפַר (safar) is a Hebrew verb meaning to count or recount, with various forms indicating actions like declaring or rehearsing. The noun form סֹפֵר (sofer) refers to a scribe or secretary. The entries highlight its use in contexts of enumeration and record-keeping, but do not present significant disagreement among lexicons.
סָפַר 107 vb. count, Pi. recount, relate
Qal 27
count things, to learn their number
number = take account of, carefully observe and consider, reckon
Niph. be counted, numbered
Pi. 67 recount, rehearse, declare
Pu. be recounted, related, rehearsed
base
סֹפֵר, סוֹפֵר n.m. enumerator, muster-officer, secretary, scribe
base
H5608a סָפַר count, Pi. recount, relate .. count things, to learn their number
. number = take account of, carefully observe and consider, reckon
. be counted, numbered
. recount, rehearse, declare
. be recounted, related, rehearsed
H5608b סֹפֵר, סוֹפֵר enumerator, muster-officer, secretary, scribe
5608 caphar saw-far'
a primitive root; properly, to score with a mark as a tally
or record, i.e. (by implication) to inscribe, and also to
enumerate; intensively, to recount, i.e. celebrate:--commune,
(ac-)count; declare, number, + penknife, reckon, scribe, shew
forth, speak, talk, tell (out), writer.
סָפַר (sa.phar) — to recount.
v
1) to count, recount, relate
1a) (Qal)
1a1) to count (things)
1a2) to number, take account of, reckon
1b) (Niphal) to be counted, be numbered
1c) (Piel) to recount, rehearse, declare
1c1) to recount (something), rehearse
1c2) to talk
1c3) to count exactly or accurately
1d) (Pual) to be recounted, be rehearsed, be related
סֹפֵר (so.pher) — secretary.
1) enumerator, muster-officer, secretary, scribe
1a) enumerator, muster-officer, secretary
1b) learned man, scribe
Aramaic equivalent: sa.pher (סָפִר "scribe" H5613)
HVpi3mp — Verb · Piel · imperfect third person masculine pluralHVpi3mp