Psalms 62:4 — Word Study
WLCאַ֤ךְ מִשְּׂאֵת֨וֹ׀ יָעֲצ֣וּ לְהַדִּיחַ֮ יִרְצ֪וּ כָ֫זָ֥ב בְּפִ֥יו יְבָרֵ֑כוּ וּ֝בְקִרְבָּ֗ם יְקַלְלוּ־ סֶֽלָה׃
BSAtillʻad where?ʼân to plothâthath△ uponʻal manʼîysh to murderrâtsach allkôl wallqîyr to stretchnâṭâh wallgâdêr to thrustdâchâh
| Greek | English | Parsing |
|---|---|---|
| אַ֤ךְ | surely | Adverb |
| מִשְּׂאֵת֨וֹ׀ | from loftiness his | Preposition, noun common feminine singular construct, suffix |
| יָעֲצ֣וּ | they have planned | Verb, Qal, perfect third person common plural |
| לְהַדִּיחַ֮ | to thrust [him] down | Preposition, verb hiphil infinitive construct common |
| יִרְצ֪וּ | they are pleased with | Verb, Qal, imperfect third person masculine plural |
| כָ֫זָ֥ב | falsehood | Noun common, masculine singular absolute |
| בְּפִ֥יו | with mouth his | Preposition, noun common masculine singular construct, suffix |
| יְבָרֵ֑כוּ | they bless | Verb, Piel, imperfect third person masculine plural |
| וּ֝בְקִרְבָּ֗ם | and in inner being their | Conjunction, preposition, noun common masculine singular construct |
| יְקַלְלוּ־ | they curse | Verb, Piel, imperfect third person masculine plural |
| סֶֽלָה׃ | Selah | Particle |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | 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 |
| KJV | They only consult to cast him down from his excellency: they delight in lies: they bless with their mouth, but they curse inwardly. Selah. |
| ASV | They only consult to thrust him down from his dignity; They delight in lies; They bless with their mouth, but they curse inwardly. [Selah |
| YLT | Only — from his excellency They have consulted to drive away, They enjoy a lie, with their mouth they bless, And with their heart revile. Selah. |
| WEB | They fully intend to throw him down from his lofty place. They delight in lies. They bless with their mouth, but they curse inwardly. Selah. |
| BBE | Their only thought is to put him down from his place of honour; their delight is in deceit: blessing is in their mouths but cursing in their hearts. (Selah.) |
The translations agree on the core meaning of the verse, particularly regarding the actions and intentions of the subjects.
The structure of the verse reveals a main action with multiple descriptive phrases that elaborate on the intentions and behaviors of the subjects.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbאִישׁ
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 62:4
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 Schemes of the Wickedgenerated
Psalm 62:4 captures the psalmist's observation of those who plot against him. He notes their intent to undermine him while outwardly appearing to bless him. This contrast highlights the theme of deceit and the struggle between appearance and reality. The psalmist's reflections resonate with the broader context of trust in God amidst adversity, as seen in the surrounding verses.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 2:1–3 | Why do the nations rage and the peoples plot in vain? |
| 2 | Matthew 2:3–4 | When King Herod heard this, he was disturbed, and all Jerusalem with him. |
| 3 | Matthew 22:15–23 | Then the Pharisees went out and conspired to trap Jesus in His words. |
| 4 | Matthew 26:3–4 | At that time the chief priests and elders of the people assembled in the courtyard of the high priest, whose name was Caiaphas, |
| 5 | Matthew 27:1 | When morning came, all the chief priests and elders of the people conspired against Jesus to put Him to death. |
The Treasury of Scripture Knowledge — 22 references, hung on the phrase they belong to
The Key Word — יָעֲצ֣וּ, ya.'a.Tzugenerated
The verb יָעַץ (ya`ats) means to advise or plan, indicating a deliberate intention behind the actions of the subjects. This form is in the perfect tense, suggesting that their planning has already occurred and is directed against the psalmist.
In this context, it implies a conspiratorial nature, as they have plotted against him. The nuance of this word emphasizes the seriousness of their intentions, as they seek to undermine his position.
How Translations Differ — measured against the Berean Standard Biblegenerated
The translations agree on the meaning of יָעֲצ֣וּ as 'they have planned' or 'they conspire'.
Sentence Structuregenerated
The main verb יָעֲצ֣וּ (they have planned) governs the sentence, with several phrases detailing their intentions and actions. The structure reveals a contrast between their outward expressions and inner thoughts.
The sentence is complex, with multiple clauses that highlight the duplicity of the subjects, emphasizing their scheming through the use of both verbal and noun phrases.
Septuagint Backgroundgenerated
The Septuagint translates יָעֲצ֣וּ as ἄνθρωπον (man), which shifts the focus from the act of planning to the subjects involved in the scheming. This choice may suggest a more personal dimension to their conspiracy against the psalmist.
This choice highlights the relational aspect of their plotting, emphasizing that the psalmist is not just facing abstract threats but specific individuals.
In plain words — the whole versegenerated
Psalm 62:4 describes how some people plot against the psalmist. They want to bring him down from his high position, and although they speak well of him, they secretly wish him harm. This highlights the theme of deceit and the contrast between outward appearances and true intentions.
Frequently Asked Questionsgenerated
The psalmist is expressing that his enemies have a deliberate plan to undermine him and his position.
He notes that they outwardly bless him with their words but harbor curses in their hearts.
Selah is a musical term indicating a pause for reflection, inviting the reader to contemplate the weight of the preceding statements.
This contrast highlights the theme of deceit, showing that not all who speak well of someone have good intentions.
Reflection Questionsgenerated
- In what situations have I encountered people who say one thing but mean another?
- How can I ensure that my words align with my intentions?
- What does this verse teach me about the nature of trust and betrayal?
- How can I respond to those who may wish me harm while pretending to be friendly?
The early church on this verse — how the Fathers read it
Early Christian writers reflect on this verse to discuss themes of hypocrisy and the nature of true peace, drawing from its insights.
Let us cleave, therefore, to those who cultivate peace with godliness, and not to those who hypocritically profess to desire it.Early Church Fathers on Psalms 62 →
"Nevertheless, mine honour they have thought to drive back" [Psalms 62:4].Early Church Fathers on Psalms 62 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Psalms 62:4 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleThey only consult to cast [him] down from his excellency,.... Either from the excellency of God, from his greatness, and from his height, as Kimchi; or from his grace, as the Arabic version: that is,
Read John Gill on Psalms 62 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryThey only consult to cast him down from his excellency: they delight in lies: they bless with their mouth, but they curse inwardly. Selah.
Read Robert Jamieson on Psalms 62 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleHim, to wit, the man mentioned , i.e. himself; of whom he continues to speak in the third person. From his excellency; from the hopes and attainment of that royal dignity, to which God hath designed and anointed me. In lies; in secret slanders and execrations, covered with flatteries and fair speeches, as it here follows.
Read Matthew Poole on Psalms 62 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 62:4 They only consult to cast [him] down from his excellency: they delight in lies: they bless with their mouth, but they curse inwardly. Selah.Ver. 4. They only consult to cast him down from his excellency] Or, yet they consult; q.d. Notwithstanding all that I can say or that God will do to them, they will on in their evil devices and endeavours against me; there is no reclaiming of them. Deus quos destruit dementat. They delight in lies] Not only he that maketh a lie, but he that loveth and delighteth in it when made by another, shall be shut out of heaven, Revelation 22:15 Romans 1:32. They bless with their mouths] Heb. with his mouth, that is, every one doth so; neither is there…
Read John Trapp on Psalms 62 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(4) Their mouth.—Literally, his mouth. They bless each with his mouth, &c Excellency.—Rather, height, carrying on the metaphor of preceding verse.
Read Charles John Ellicott on Psalms 62 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 4. To cast him down from his excellency] They are consulting to dethrone me, and use treachery and falsehood in order to bring it about: "They delight in lies." They bless with their mouth] Probably alluding to Absalom's blandishments of the people. He flattered them in order to get the sovereign rule. Or it may refer to the people of Jerusalem, whose perfidy he saw, while they were full of professions of loyalty, c. but he could not trust them, and therefore retired from Jerusalem.
Read AdamClarke on Psalms 62 →CambridgeThe Cambridge Bible for Schools and Colleges4. Only to thrust him down from his dignity have they taken counsel, delighting in a lie: With his mouth doth each of them bless, but inwardly they curse. Their plot is ‘a lie,’ false in its principle and in its aim (Psalms 4:2, note); and they have been guilty of the grossest hypocrisy and duplicity in promoting it. Cp. Psalms 12:2; Psalms 28:3; Psalms 55:21.
Read Cambridge on Psalms 62 →Albert Barnes1798–1870Barnes' Notes on the BibleThey only consult to cast him down from his excellency - This is the object of all their counsels and plans. They aim at one high in rank - and their purpose, their sole purpose, is to bring him down.
Read Albert Barnes on Psalms 62 →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
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
They fully intend to throw him down from his lofty place. They delight in lies. They bless with their mouth, but they curse inwardly. Selah.
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
They spend all their time planning how to bring him down. They love to use deceit; they pronounce blessings with their mouths, but inwardly they utter curses. (Selah)
Tyndale line
They only consult to cast him down from his excellency: they delight in lies: they bless with their mouth, but they curse inwardly. Selah.
They only consult to thrust him down from his dignity; They delight in lies; They bless with their mouth, but they curse inwardly. [Selah
They only consult to thrust him down from his excellency; they delight in lies: they bless with their mouth, but they curse inwardly. Selah
They only consult to cast him down from his excellence: they delight in lies: they bless with their mouth, but they curse inwardly. Selah.
Yet they consult to cast him downe from his dignitie: their delight is in lies, they blesse with their mouthes, but curse with their hearts. Selah.
Strictly literal
They only consult to thrust [him] down from his excellency; they delight in lies; they bless with their mouth, but in their inward part they curse. Selah.
Only — from his excellency They have consulted to drive away, They enjoy a lie, with their mouth they bless, And with their heart revile. Selah.
Only—from his excellence || They have consulted to drive away, || They enjoy a lie, they bless with their mouth, || And revile with their heart. Selah.
(62:5) Yea, from his height do they take counsel to cast [him] down; they delight in lies: with their mouth do they bless, but inwardly do they curse. Selah.
They consult with him only to bring him down from his honorable position; they love to tell lies; they bless him with their mouths, but in their hearts they curse him. Selah
From the Latin
For thy mercy is better than lives: thee my lips shall praise.
Simplified
They plan to throw me down from my high position; they love to tell lies. They say nice things to me, but inside they're cursing me. Selah.
Their only thought is to put him down from his place of honour; their delight is in deceit: blessing is in their mouths but cursing in their hearts. (Selah.)
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 in their wording, with the Septuagint maintaining a similar structure to the Hebrew. However, the Greek translation introduces a different perspective by focusing on the individuals involved.
אַ֤ךְ מִשְּׂאֵת֨וֹ׀ יָעֲצ֣וּ לְהַדִּיחַ֮ יִרְצ֪וּ כָ֫זָ֥ב בְּפִ֥יו יְבָרֵ֑כוּ וּ֝בְקִרְבָּ֗ם יְקַלְלוּ־ סֶֽלָה׃
7 of the 11 words are matched. This is the word-by-word correspondence, not the Septuagint's own sentence — its word order and its articles are its own.
Four traditions, not one. “On the leather” means the letters physically survive on the scroll, as against letters an editor has supplied to fill a hole in it — a restoration is a scholar’s reading, not a reading of the manuscript. Words in [square brackets] are supplied; the notes count them apart from what survives.
The map of this verse — what each word keeps company with
This is a map of two things, both counted rather than judged. Company kept: which words stand within three words of each of these, anywhere in the Hebrew Bible — the thicker the line, the more often the pair meet compared with chance. Built from: the words a word is made out of, taken from its own Strong’s entry. It is not a map of meaning: nothing here claims two words mean the same thing. Click any circle to see the numbers behind it.
Lexicons — every word in Psalms 62:4
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.
אַךְ (ak) is an adverb meaning 'surely' or 'indeed,' often used to emphasize what follows. It can also carry a restrictive sense, translating to 'only' or 'but.' The entries indicate its use in various contexts, but do not provide specific verse references.
אַךְ 159 adv. 1. surely. 2. with a restrictive force, emphasizing what follows
base
H389 אַךְ 1. surely. 2. with a restrictive force, emphasizing what follows
389 'ak ak
akin to 403; a particle of affirmation, surely; hence (by
limitation) only:--also, in any wise, at least, but,
certainly, even, howbeit, nevertheless, notwithstanding, only,
save, surely, of a surety, truly, verily, + wherefore, yet
(but).
see HEBREW for 0403
אַךְ (akh) — surely.
1) indeed, surely (emphatic)
2) howbeit, only, but, yet (restrictive)
HD — AdverbHD
שְׂאֵת (s'eth) refers to concepts of elevation and dignity, including exaltation, swelling, and uprising. It is derived from a root meaning to rise up. The word encompasses both physical and figurative senses of elevation, such as rank or character. Notably, it can also refer to a leprous scab in a more literal context.
שְׂאֵת n.f. 1. exaltation, dignity. 2. swelling. 3. uprising
base
H7613 שְׂאֵת 1. exaltation, dignity. 2. swelling. 3. uprising
7613 s'eth seh-ayth'
from 5375; an elevation or leprous scab; figuratively,
elation or cheerfulness; exaltation in rank or character:--
be accepted, dignity, excellency, highness, raise up self,
rising.
see HEBREW for 05375
שְׂאֵת (se.et) — elevation.
1) elevation, exaltation, dignity, swelling, uprising
1a) dignity, exaltation, loftiness
1b) swelling
1c) uprising
HR/Ncfsc/Sp3ms — Preposition · noun common feminine singular construct · suffixHR/Ncfsc/Sp3ms
יָעַץ (ya`ats) is a Hebrew verb meaning to advise or counsel. It encompasses various forms, including advising, consulting, and deliberating, with nuances in different stems such as Qal, Niphal, and Hithpael. The word can also imply conspiracy in certain contexts. The entries suggest a focus on guidance and decision-making.
יָעַץ vb. advise, counsel
Qal advise, counsel
Niph. consult together, exchange counsel
Hithp. conspire against
base
H3289 יָעַץ advise, counsel
3289 ya`ats yaw-ats'
a primitive root; to advise; reflexively, to deliberate or
resolve:--advertise, take advise, advise (well), consult,
(give, take) counsel(-lor), determine, devise, guide, purpose.
יָעַץ (ya.ats) — to advise.
1) to advise, consult, give counsel, counsel, purpose, devise, plan
1a) (Qal)
1a1) to advise, counsel, give counsel, consult
1a2) counsellor (participle)
1b) (Niphal) to consult together, exchange counsel, deliberate, counsel together
1c) (Hithpael) to conspire
HVqp3cp — Verb · Qal · perfect third person common pluralHVqp3cp
נָדַח (nadach) is a Hebrew verb meaning to impel, thrust, or banish. It encompasses a variety of actions, including driving away, compelling, and being thrust out or banished. The word appears in different forms, indicating various nuances such as being hunted or thrust into darkness. There is no significant disagreement among lexicons regarding its meanings.
[נָדַח] vb. impel, thrust, banish
Qal trans.
impel (i.e. wield) an axe
thrust away, banish
Niph.
be impelled
be thrust out, banished
driven away (fr. herd, i.e.) straying
thrust away, aside
Pu. thrust into darkness
Hiph.
thrust, move, impel
thrust out, banish
thrust away, aside
compel, force, subj. adulteress (by flattery)
Hoph. chased, hunted
base
H5080 [נָדַח] impel, thrust, banish .trans. . impel (i.e. wield) an axe
. thrust away, banish
. . be impelled
. be thrust out, banished
. driven away (fr. herd, i.e.) straying
. thrust away, aside
. thrust into darkness
. . thrust, move, impel
. thrust out, banish
. thrust away, aside
. compel, force, subj. adulteress (by flattery)
. chased, hunted
5080 nadach naw-dakh'
a primitive root; to push off; used in a great variety of
applications, literally and figuratively (to expel, mislead,
strike, inflict, etc.):--banish, bring, cast down (out),
chase, compel, draw away, drive (away, out, quite), fetch a
stroke, force, go away, outcast, thrust away (out), withdraw.
נָדַח (na.dach) — to banish.
1) to impel, thrust, drive away, banish
1a) (Qal)
1a1) to impel
1a2) to thrust away, banish
1b) (Niphal)
1b1) to be impelled
1b2) to be thrust out, be banished
1b2a) banished, outcast (participle)
1b3) to be driven away
1b4) to be thrust away, thrust aside
1c) (Pual) to be thrust into
1c1) thrust (participle)
1d) (Hiphil)
1d1) to thrust, move, impel
1d2) to thrust out, banish
1d3) to thrust away, thrust aside
1e) (Hophal) to be chased, be hunted
1e1) chased, hunted (participle)
HR/Vhcc — Preposition · verb hiphil infinitive construct commonHR/Vhcc
רָצָה (ratsah) is a Hebrew verb meaning to be pleased with or to accept favorably. It encompasses a range of meanings including satisfying a debt, making something acceptable, and seeking favor. The verb appears in various forms, such as being accepted or pleasing others. Notably, it can refer to both personal acceptance and the acceptance of sacrifices.
רָצָה vb. be pleased with, accept favourably
Qal
be pleased with, favourable to
accept
be pleased
make acceptable, satisfy (by paying off debt)
Niph.
pass. of Qal 2, be accepted, of sacrifices
pass. of Qal 4: her punishment is accepted (as satisfactory)
Pi. seek the favour of the poor
Hiph. the land shall pay off her sabbaths
Hithp. with what shall he make himself acceptable unto his lord ?
base
H7521 רָצָה be pleased with, accept favourably .. be pleased with, favourable to
. accept
. be pleased
. make acceptable, satisfy (by paying off debt)
. . pass. of Qal 2, be accepted, of sacrifices
. pass. of Qal 4: her punishment is accepted (as satisfactory)
. seek the favour of the poor
. the land shall pay off her sabbaths
. with what shall he make himself acceptable unto his lord ?
7521 ratsah raw-tsaw'
a primitive root; to be pleased with; specifically, to
satisfy a debt:--(be) accept(-able), accomplish, set
affection, approve, consent with, delight (self), enjoy, (be,
have a) favour(-able), like, observe, pardon, (be, have, take)
please(-ure), reconcile self.
רָצָה (ra.tsah) — to accept.
1) to be pleased with, be favourable to, accept favourably
1a) (Qal)
1a1) to be pleased with, be favourable to
1a2) to accept
1a3) to be pleased, be determined
1a4) to make acceptable, satisfy
1a5) to please
1b) (Niphal) to be accepted, be pleased with
1c) (Piel) to seek favour of
1d) (Hiphil) to please, pay off
1e) (Hithpael) to make oneself acceptable or pleasing
HVqi3mp — Verb · Qal · imperfect third person masculine pluralHVqi3mp
כָּזָב (kazab) refers to a lie or falsehood, encompassing meanings like deceit and untruth. It is derived from a root that suggests the concept of deception. The entries consistently describe it as a term for falsehood without significant disagreement among lexicons.
כָּזָב n.m. lie, falsehood, deceptive thing
base
H3577 כָּזָב lie, falsehood, deceptive thing
3577 kazab kaw-zawb'
from 3576; falsehood; literally (untruth) or figuratively
(idol):--deceitful, false, leasing, + liar, lie, lying.
see HEBREW for 03576
כָּזָב (ka.zav) — lie.
a lie, untruth, falsehood, deceptive thing
HNcmsa — Noun common · masculine singular absoluteHNcmsa
fols'-hood.
See LYING.
→ General scriptures concerning Ex 20:16; 23:1; Le 6:2-7; 19:11,12,16; Job 13:4; 21:34; 27:4; 31:5,6,33; 36:4; Ps 5:6,9; 10:7; 12:2,3; 28:3; 31:18; 34:13; 36:3; 50:19,20; 52:2-5; 55:21,23; 58:3; 59:12; 62:4; 63:11; 101:5,7; 109:2; 116:11; 119:29,69,163; 120:2-4; 144:8,11; Pr 2:12-15; 3:3; 6:12,13,17-19; 10:9,10,18,31; 11:9; 12:17,19,20,22; 13:5; 14:5,8,25; 17:4,7; 19:5,9,22,28; 20:17; 21:6; 26:18,19,24-26,28; 27:14; Ec 5:6; Isa 28:15; 32:7; 57:11; 59:3,4,12,13; 63:8;
The Hebrew word פֶּה (*peh*) means 'mouth' and encompasses various meanings, including the mouth of a person or animal, as well as openings or orifices. It can also refer to speech, edges, and portions. Additionally, it denotes a weight equal to one third of a shekel, found in 1 Samuel 13:21.
פֶּה 485 n.m. mouth
mouth, of man, organ of eating and drinking
external organ
much oftener, as organ of speech, of man
as laughing; panting
of God
of idols
of musical instr. = sound
of animals; hence of edge of sword
mouth = opening, orifice
extremity, end
= portion
with preps.
base
H6310 פֶּה mouth . . mouth, of man, organ of eating and drinking
. external organ
. . much oftener, as organ of speech, of man
. as laughing; panting
. of God
. of idols
. of musical instr. = sound
. of animals
. mouth = opening, orifice
. . extremity, end
. = portion
. with preps.
6310 peh peh
from 6284; the mouth (as the means of blowing), whether
literal or figurative (particularly speech); specifically
edge, portion or side; adverbially (with preposition)
according to:--accord(-ing as, -ing to), after, appointment,
assent, collar, command(-ment), X eat, edge, end, entry, +
file, hole, X in, mind, mouth, part, portion, X (should)
say(-ing), sentence, skirt, sound, speech, X spoken, talk,
tenor, X to, + two-edged, wish, word.
see HEBREW for 06284
פֶּה (peh) — lip.
: lip/mouth
peh
1) mouth
1a) mouth (of man)
1b) mouth (as organ of speech)
1c) mouth (of animals)
1d) mouth, opening, orifice (of a well, river, etc)
1e) extremity, end pim
2) a weight equal to one third of a shekel, occurs only in 1Sa 13:21
פֶּה (peh) — lip: edge.
: edge
peh
1) mouth
1a) mouth (of man)
1b) mouth (as organ of speech)
1c) mouth (of animals)
1d) mouth, opening, orifice (of a well, river, etc)
1e) extremity, end pim
2) a weight equal to one third of a shekel, occurs only in 1Sa 13:21
פֶּה (peh) — lip: word.
: word/command
peh
1) mouth
1a) mouth (of man)
1b) mouth (as organ of speech)
1c) mouth (of animals)
1d) mouth, opening, orifice (of a well, river, etc)
1e) extremity, end pim
HR/Ncmsc/Sp3ms — Preposition · noun common masculine singular construct · suffixHR/Ncmsc/Sp3ms
The Hebrew word בָּרַךְ (*barak*) is built from a primitive root meaning 'to kneel' and encompasses a range of meanings including 'to bless' and 'to curse.' It can refer to blessing God or men, as well as the act of kneeling in adoration. The entries note that it can also imply a curse in certain contexts, reflecting a nuanced use in greetings and farewells.
[בָּרַךְ] 329 vb. kneel, bless
Qal
kneel down
bless
Niph. bless oneself
Pi.
bless God, adore with bended knees
God blesses
men bless men
salute, greet, with an invocation of blessing
bless, with the antithetical meaning curse from the greeting in departing, saying adieu to, taking leave of; but rather a blessing overdone and so really a curse as in vulgar English as well as in the Shemitic cognates
Pu.
pass. to be blessed, adored
prospered by God
have prosperity invoked, by Balaam
in gratitude
Hiph. and he made his camel kneel
Hithp. bless oneself, congratulate oneself in his heart
base
H1288 בָּרַךְ kneel, bless .. kneel down
. bless
. bless oneself
. . bless God, adore with bended knees
. God blesses
. men bless men
. salute, greet, with an invocation of blessing
. bless, with the antithetical meaning curse from the greeting in departing, saying adieu to, taking leave of; but rather a blessing overdone and so really a curse as in vulgar English as well as in the Shemitic cognates
. . pass. to be blessed, adored
. prospered by God
. have prosperity invoked, by Balaam
. in gratitude
. and he made his camel kneel
. bless oneself, congratulate oneself in his heart
1288 barak baw-rak'
a primitive root; to kneel; by implication to bless God (as
an act of adoration), and (vice-versa) man (as a benefit);
also (by euphemism) to curse (God or the king, as treason):--X
abundantly, X altogether, X at all, blaspheme, bless,
congratulate, curse, X greatly, X indeed, kneel (down),
praise, salute, X still, thank.
בָּרַךְ (ba.rakh) — to bless.
1) to bless, kneel
1a) (Qal)
1a1) to kneel
1a2) to bless
1b) (Niphal) to be blessed, bless oneself
1c) (Piel) to bless
1d) (Pual) to be blessed, be adored
1e) (Hiphil) to cause to kneel
1f) (Hithpael) to bless oneself
2) (TWOT) to praise, salute, curse
Aramaic equivalent: be.rakh (בְּרַךְ "to bless" H1289)
HVpi3mp — Verb · Piel · imperfect third person masculine pluralHVpi3mp
(barakh): This word is found more frequently in the Old Testament than in the New Testament, and is used in different relations.
(1) It is first met in Ge 1:22 at the introduction of animal life upon the earth, where it is written, "And God blessed them, saying, Be fruitful, and multiply," etc. The context furnishes the key to its meaning, which is the bestowal of good, and in this particular place the pleasure and power of increase in kind. Thus it is generally employed in both Testaments, the context always determining the character of the bestowal; for instance (where man is the recipient), whether the good is temporal or spiritual, or both.
Occasionally, however, a different turn is given to it as in Ge 2:3 the King James Version, where it is written, "And God blessed the seventh…
Bless
(1.) God blesses his people when he bestows on them some gift temporal or spiritual (Gen. 1:22; 24:35; Job 42:12; Ps. 45:2; 104:24, 35).
(2.) We bless God when we thank him for his mercies (Ps. 103:1, 2; 145:1, 2).
(3.) A man blesses himself when he invokes God’s blessing (Isa. 65:16), or rejoices in God’s goodness to him (Deut. 29:19; Ps. 49:18).
(4.) One blesses another when he expresses good wishes or offers prayer to God for his welfare (Gen.…
קֶ֫רֶב (qereb) refers to the inward part or midst of something, encompassing both physical and figurative meanings. It can denote the center of a person or object, as well as the seat of thought and emotion. The term also relates to the entrails of sacrificial animals. It is used in various contexts, including references to being among or within a group.
קֶ֫רֶב 227 n.[m.] inward part, midst
base
H7130 קֶ֫רֶב inward part, midst
7130 qereb keh'-reb
from 7126; properly, the nearest part, i.e. the center,
whether literal, figurative or adverbial (especially with
preposition):--X among, X before, bowels, X unto charge, +
eat (up), X heart, X him, X in, inward (X -ly, part, -s,
thought), midst, + out of, purtenance, X therein, X through, X
within self.
see HEBREW for 07126
קֶ֫רֶב (qe.rev) — entrails: among.
: among/within
1) midst, among, inner part, middle
1a) inward part
1a1) physical sense
1a2) as seat of thought and emotion
1a3) as faculty of thought and emotion
1b) in the midst, among, from among (of a number of persons)
1c) entrails (of sacrificial animals)
Also means: qe.rev (קֶ֫רֶב ": inner_parts" H7130H)
קֶ֫רֶב (qe.rev) — entrails: inner parts.
: inner_parts
1) midst, among, inner part, middle
1a) inward part
1a1) physical sense
1a2) as seat of thought and emotion
1a3) as faculty of thought and emotion
1b) in the midst, among, from among (of a number of persons)
1c) entrails (of sacrificial animals)
HC/R/Ncmsc/Sp3mp — Conjunction · preposition · noun common masculine singular construct · suffixHC/R/Ncmsc/Sp3mp
The Hebrew word קָלַל (qalal) is a primitive root meaning to be light or trifling, covering a range of senses from being swift to being of little account. It can also mean to curse or treat with contempt. The verb appears in various forms, including Qal, Niphal, Piel, and Hiphil, indicating different nuances such as making light or being lightly esteemed.
[קָלַל] 82 vb. be slight, swift, trifling
Qal
be slight, of water, be abated
be swift
trifling, i.e. of little account
Niph.
shew oneself swift
appear trifling
be lightly esteemed
Pi. curse (prop. make contemptible)
Pu. be cursed
Hiph.
make light, lighten
treat with contempt
Pilp.
shake
(peculiarly) whet
Hithpalp. reflex. of 1: hills shook themselves
base
H7043 קָלַל be slight, swift, trifling .. be slight, of water, be abated
. be swift
. trifling, i.e. of little account
. . shew oneself swift
. appear trifling
. be lightly esteemed
. curse (prop. make contemptible)
. be cursed
. . make light, lighten
. treat with contempt
. . shake
. (peculiarly) whet
. reflex. of 1: hills shook themselves
7043 qalal kaw-lal'
a primitive root; to be (causatively, make) light, literally
(swift, small, sharp, etc.) or figuratively (easy, trifling,
vile, etc.):--abate, make bright, bring into contempt,
(ac-)curse, despise, (be) ease(-y, -ier), (be a, make, make
somewhat, move, seem a, set) light(-en, -er, -ly, -ly
afflict, -ly esteem, thing), X slight(-ly), be swift(-er),
(be, be more, make, re-)vile, whet.
קָלַל (qa.lal) — to lighten.
1) to be slight, be swift, be trifling, be of little account, be light
1a) (Qal)
1a1) to be slight, be abated (of water)
1a2) to be swift
1a3) to be trifling, be of little account
1b) (Niphal)
1b1) to be swift, show oneself swift
1b2) to appear trifling, be too trifling, be insignificant
1b3) to be lightly esteemed
1c) (Piel)
1c1) to make despicable
1c2) to curse
1d) (Pual) to be cursed
1e) (Hiphil)
1e1) to make light, lighten
1e2) to treat with contempt, bring contempt or dishonour
1f) (Pilpel)
1f1) to shake
1f2) to whet
1g) (Hithpalpel) to shake oneself, be moved to and fro
HVpi3mp — Verb · Piel · imperfect third person masculine pluralHVpi3mp
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
סֶ֫לָה (selah) means to lift up or exalt. It is primarily recognized as a musical term indicating a pause or interruption, often found in the Psalms. The word is derived from a root meaning 'suspension' and appears frequently in the context of music, suggesting accentuation.
סֶ֫לָה vb. lift up, or exalt;—this interpr. agrees with usage: 71 t. in 39 ψψ, 3 t. Hb 3
base
H5542 סֶ֫לָה lift up, or exalt
5542 celah seh'-law
from 5541; suspension (of music), i.e. pause:--Selah.
see HEBREW for 05541
סֶ֫לָה (se.lah) — Selah.
§ 1) to lift up, exalt
1a) Selah
1a1) a technical musical term probably showing accentuation, pause, interruption
HTj — ParticleHTj
se'-la.
See MUSIC, II, 1.
Selah
A word frequently found in the Book of Psalms, and also in Hab. 3:9, 13, about seventy-four times in all in Scripture. Its meaning is doubtful. Some interpret it as meaning “silence” or “pause;” others, “end,” “a louder strain,” “piano,” etc. The LXX. render the word by daplasma i.e., “a division.”
This word, which is found only in the poetical books of the Old Testament, occurs seventy-one times in the Psalms and three times in Habakkuk. It is probably a term which had a meaning in the musical nomenclature of the Hebrews, though what that meaning may have been is now a matter of pure conjecture. (Gesenius and Ewald and others think it has much the same meaning as our interlude,--a pause in the voices singing, while the instruments perform alone.)
A musical term which occurs seventy-three times in the Psalms, and is found also in Hab 3:3,9,13. It usually occurs at the end of a period or apostrophe, but sometimes at the end only of a clause. This difficult word, it is now generally believed, was a direction for a meditative pause in the singing of a psalm, during which perhaps there was an instrumental interlude.