Ecclesiastes 10:11 — Word Study
WLCאִם־ יִשֹּׁ֥ךְ הַנָּחָ֖שׁ בְּלוֹא־ לָ֑חַשׁ וְאֵ֣ין יִתְר֔וֹן לְבַ֖עַל הַלָּשֽׁוֹן׃
BSAIfʼim [under certain circumstances, in a specific situation] the snakenâchâsh bitesnâshak▸ [attacks, inflicts harm] beforelôʼ [prior to, before the time of] it is charmedlachash [tamed, subdued by enchantment] there is noʼayin [exists, is found, none, not any] profityithrôwn [advantage, benefit] for the charmerbaʻal [to, belonging to, master of the tongue, one who whispers incantations]
| Greek | English | Parsing |
|---|---|---|
| אִם־ | if | Particle |
| יִשֹּׁ֥ךְ | it will bite | Verb, Qal, imperfect third person masculine singular |
| הַנָּחָ֖שׁ | the snake | Particle, noun common masculine singular absolute |
| בְּלוֹא־ | with not | Preposition, particle |
| לָ֑חַשׁ | charming | Noun common, masculine singular absolute |
| וְאֵ֣ין | and there not | Conjunction, noun common masculine singular construct |
| יִתְר֔וֹן | [is] profit | Noun common, masculine singular absolute |
| לְבַ֖עַל | for [the] master of | Preposition, noun common masculine singular construct |
| הַלָּשֽׁוֹן׃ | the tongue | Particle, noun common both singular absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | If the snake bites before it is charmed, there is no profit for the charmer. |
| KJV | Surely the serpent will bite without enchantment; and a babbler is no better. |
| ASV | If the serpent bite before it is charmed, then is there no advantage in the charmer. |
| YLT | If the serpent biteth without enchantment, Then there is no advantage to a master of the tongue. |
| WEB | If the snake bites before it is charmed, then is there no profit for the charmer’s tongue. |
| BBE | If a snake gives a bite before the word of power is said, then there is no longer any use in the word of power. |
All translations agree on the essential meaning of the verse.
The sentence is structured around a conditional clause, emphasizing the relationship between the action and its consequences.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectיִתְרוֹן
verbנָשַׁךְ
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 — Ecclesiastes 10:11
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 — Wisdom and Folly in Ecclesiastesgenerated
Ecclesiastes 10:11 reflects on the consequences of actions taken out of order, specifically in the context of wisdom versus folly. The surrounding verses emphasize the importance of skill and preparation, contrasting the wise man's success with the fool's downfall. The imagery of the snake serves as a metaphor for unforeseen dangers that can arise when one is not adequately prepared, similar to themes found in Proverbs 18:21, which speaks to the power of words and their timing.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 58:4–5 | Their venom is like the venom of a snake, like a cobra that shuts its ears, |
| 2 | Jeremiah 8:17 | “For behold, I will send snakes among you, vipers that cannot be charmed, and they will bite you,” declares the LORD. |
| 3 | Psalm 52:2 | Your tongue devises destruction like a sharpened razor, O worker of deceit. |
| 4 | Psalm 64:3 | who sharpen their tongues like swords and aim their bitter words like arrows, |
| 5 | Proverbs 18:21 | Life and death are in the power of the tongue, and those who love it will eat its fruit. |
The Treasury of Scripture Knowledge — 6 references, hung on the phrase they belong to
The Key Word — יִשֹּׁ֥ךְ, yi.Shokhgenerated
The verb יִשֹּׁךְ (yi.Shokh) is in the imperfect tense, indicating an ongoing or future action. It derives from the root נָשַׁךְ (nashak), which means 'to bite.' In this context, it refers specifically to the action of a snake biting, highlighting the potential harm that can occur unexpectedly.
The usage of this verb underscores the urgency and danger of the situation. The imperfect form suggests that the biting is not a completed action but rather a potential event that could occur, emphasizing the need for timely intervention.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, which uses bites for יִשֹּׁךְ.
Sentence Structuregenerated
The structure of the verse is built around a conditional clause introduced by אִם ('im), meaning 'if.' This clause sets up the scenario of the snake biting, which is the main action of the sentence.
The finite verb יִשֹּׁךְ (yi.Shokh) governs the clause, with the subject הַנָּחָשׁ (ha.na.Chash) following it. The phrase בְּלוֹא־ לָ֑חַשׁ (be.lo'- la.chash) provides the condition under which the action occurs, leading to the conclusion that there is no profit for the charmer.
Septuagint Backgroundgenerated
The Septuagint translates יִשֹּׁךְ as δάκη (dake), which also means 'to bite.' This choice reflects a direct correspondence to the Hebrew meaning, maintaining the focus on the action of the snake.
The use of δάκη suggests a similar emphasis on the danger posed by the snake, aligning with the original Hebrew intent of warning against delayed action.
In plain words — the whole versegenerated
Ecclesiastes 10:11 warns that if a snake bites before it is charmed, the charmer gains nothing. This highlights the importance of acting in a timely manner to avoid harm. The verse is part of a larger discussion on wisdom and folly, illustrating how preparation and skill lead to success.
Frequently Asked Questionsgenerated
It signifies that if one does not act promptly or wisely, they may face negative consequences.
The charmer represents those who attempt to control or manage dangerous situations, emphasizing the futility of their efforts if they are not timely.
It illustrates the necessity of wisdom and skill in navigating life's challenges, contrasting the wise with the foolish.
It encourages timely action in various aspects of life, such as decision-making and addressing problems before they escalate.
Reflection Questionsgenerated
- In what areas of my life do I need to act more promptly to avoid negative consequences?
- How can I apply the principle of timely action to my decision-making process?
- What lessons can I learn from the charmer's failure to profit in this verse?
- How does understanding the context of this verse enhance its meaning for me today?
The early church on this verse — how the Fathers read it
Early commentators reflect on the implications of this verse, discussing the dangers of unanticipated actions and the wisdom of timely responses.
The snake is powerful, when it spreads its poison secretly. In the one who is tricked, an impression is created that he has received something good which in reality is not good.Early Church Fathers on Ecclesiastes 10 →
“If a snake bites without hissing,” Ecclesiastes says, “there is no advantage for the charmer,” showing that the bite of a snake in silence is dangerous.Early Church Fathers on Ecclesiastes 10 →
These silent bites are alone in fending off the medicine of the wise people. This deadly menace is so utterly incurable that it is worsened by soothings, inflamed by serious treatment, and irritated by gifts.Early Church Fathers on Ecclesiastes 10 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Ecclesiastes 10:11 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleSurely the serpent will bite without enchantment,.... See Jeremiah 8:17.
Read John Gill on Ecclesiastes 10 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentarySurely the serpent will bite without enchantment; and a babbler is no better. Without enchantment - if "enchantment" is not used. And a babbler (a babbling calumniator) is no better.
Read Robert Jamieson on Ecclesiastes 10 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleWithout enchantment; if not seasonably prevented by the art and care of the charmer; which practice he doth not justify, but only mention by way of resemblance. See on . A babbler, Heb. a master of the tongue; which may be understood, either, 1. Of the detractor or slanderer, who like a serpent bites secretly; who may be so called, because he takes liberty to use his tongue as he lists, without any regard either to the offence of God, or to the injury of others; like them who said, Our lips are our own; who is lord over us? But I do not see either why this phrase should be limited to the detractor, which equally belongs to all abusers of the tongue in any other way; or how this particular…
Read Matthew Poole on Ecclesiastes 10 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsEcclesiastes 10:11 Surely the serpent will bite without enchantment; and a babbler is no better.Ver. 11. Surely the serpent will bite without enchantment.] It is for want of wisdom that the babbler, or tongue master (as the original hath it), is nothing better than the most poisonous serpent; nay, in some respects, worse; for one serpent stings not another, as backbiters do their best friends. And whereas serpents may be charmed, or their poison kept from the vitals, contra sycophantae morsum non est remedium, as the proverb hath it, there is no help to be had for the biting of a sycophant: his tongue is "full of deadly poison," saith St James. Again, serpents usually hiss and give warning…
Read John Trapp on Ecclesiastes 10 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(11) This also is a difficult verse. Literally translated it is, If the serpent bite for lack of enchantment, there is no advantage to the master of the tongue. It seems best to follow the LXX. and other interpreters, and take the “master of the tongue” to mean the snake charmer, who possesses the “voice of the charmer” (Psalms 58:5). The whisperings of the snake charmer, so often described by Eastern travellers, are referred to also in Jeremiah 8:17, and in a passage, probably founded on the present text (Sir 12:13), “Who will pity a charmer that is bitten with a serpent?” The mention of the serpent in Ecclesiastes 10:8 seems to have suggested another illustration of the advantage of…
Read Charles John Ellicott on Ecclesiastes 10 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 11. The serpent will bite without enchantment] בלא לחש belo lachash, without hissing. As a snake may bite before it hiss, so also will the babbler, talkative person, or calumniator. Without directly speaking evil, he insinuates, by innuendoes, things injurious to the reputation of his neighbour. Gif the eddir bite in silence, noyhing lasse than he hath that privily backbiteth. - Old MS. Bible. "A babbler of his tongue is no better than a serpent that styngeth without hyssynge." - COVERDALE. The moral of this saying is simply this: A calumniator is as dangerous as a poisonous serpent; and from the envenomed tongue of slander and detraction no man is safe. The comparing the serpent, נחש…
Read AdamClarke on Ecclesiastes 10 →CambridgeThe Cambridge Bible for Schools and Colleges11. Surely the serpent will bite without enchantment] Literally, If the serpent will bite without enchantment, i.e. in the absence of skill to charm it. It is hardly necessary to dwell at length on a topic so familiar as the serpent-charming of the East. It will be enough to say that from time immemorial in Egypt, Syria, Persia, India, there have been classes of persons who in some way or other have gained a power over many kinds of snakes, drawing them from their retreats, handling them with impunity, making them follow their footsteps like a tame dog. The power was really or ostensibly connected with certain muttered words or peculiar intonations of the voice. We find the earliest traces…
Read Cambridge on Ecclesiastes 10 →Albert Barnes1798–1870Barnes' Notes on the BibleRather: “If a serpent without enchantment (i. e., not being enchanted) bites, then there is no advantage to the charmer”: i. e., if the charmer is unwisely slack in exercising his craft, he will be bitten like other people.
Read Albert Barnes on Ecclesiastes 10 →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
If the snake bites before it is charmed, there is no profit for the charmer.
If the snake bites before it is charmed, then is there no profit for the charmer’s tongue.
If the snake bites before it is charmed, there is no profit for the charmer.
If the snake should bite before it is charmed, the snake charmer is in trouble.
Tyndale line
Surely the serpent will bite without enchantment; and a babbler is no better.
If the serpent bite before it is charmed, then is there no advantage in the charmer.
If the serpent bite before it be charmed, then is there no advantage in the charmer.
Surely the serpent will bite without enchantment; and a babbler is no better.
If the serpent bite, when he is not charmed: no better is a babbler.
Strictly literal
If the serpent bite before enchantment, then the charmer hath no advantage.
If the serpent biteth without enchantment, Then there is no advantage to a master of the tongue.
If the serpent bites without enchantment, || Then there is no advantage to a master of the tongue.
If the serpent do bite because no one uttered a charm, then hath the man that can use his tongue [in charming] no preference.—
If a snake bites before it is charmed, then there is no advantage for the charmer.
From the Latin
If a serpent bite in silence, he is nothing better that backbiteth secretly.
Simplified
If the snake bites the snake charmer before it's charmed, there's no benefit to the snake charmer!
If a snake gives a bite before the word of power is said, then there is no longer any use in the word of power.
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 align closely in their wording, with the Septuagint matching 7 of the 9 words in this verse. This agreement suggests a consistent understanding of the text across these ancient witnesses.
אִם־ יִשֹּׁ֥ךְ הַנָּחָ֖שׁ בְּלוֹא־ לָ֑חַשׁ וְאֵ֣ין יִתְר֔וֹן לְבַ֖עַל הַלָּשֽׁוֹן׃
7 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 Ecclesiastes 10:11
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.
אִם (im) is a Hebrew conjunction primarily meaning 'if' and is used in various contexts, including conditional clauses and interrogative situations. It can also express negation, alternatives, or exceptions, and appears frequently in the Old Testament. The lexicons note its use in oaths and its ability to connect different clauses, sometimes altering their meanings.
אִם conj.
hypoth. part. if
Interrog. part.
base
כִּי אם־
each part. retaining its independent force, and relating to a different clause:
that if
for if
(About 140 t.) the two particles being closely conjoined, and relating to the same clause—
limiting the prec. clause, except
the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
after an oath, surely
base
H518a אִם conj. . hypoth. part. if
. Interrog. part.
H518b כִּי אם־ . each part. retaining its independent force, and relating to a different clause: . that if
. for if
. (About 140 t.) the two particles being closely conjoined, and relating to the same clause— . limiting the prec. clause, except
. the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
. after an oath, surely
518 'im eem
a primitive particle; used very widely as demonstrative, lo!;
interrog., whether?; or conditional, if, although; also Oh
that!, when; hence, as a negative, not:--(and, can-,
doubtless, if, that) (not), + but, either, + except, +
more(-over if, than), neither, nevertheless, nor, oh that, or,
+ save (only, -ing), seeing, since, sith, + surely (no more,
none, not), though, + of a truth, + unless, + verily, when,
whereas, whether, while, + yet.
אִם (im) — if.
: if/whether_or/though
1) if
1a) conditional clauses
1a1) of possible situations
1a2) of impossible situations
1b) oath contexts
1b1) no, not
1c) if...if, whether...or, whether...or...or
1d) when, whenever
1e) since
1f) interrogative particle
1g) but rather
[כִּי] אם (ki im) — if: except.
1) except if
1a) but if
אִם (im) — if: surely no.
: surely_no
1) if
1a) conditional clauses
1a1) of possible situations
1a2) of impossible situations
1b) oath contexts
1b1) no, not
1c) if...if, whether...or, whether...or...or
1d) when, whenever
1e) since
1f) interrogative particle
1g) but rather
אִם (im) — if: surely yes.
: surely_yes
1) if
1a) conditional clauses
1a1) of possible situations
1a2) of impossible situations
1b) oath contexts
1b1) no, not
1c) if...if, whether...or, whether...or...or
1d) when, whenever
1e) since
1f) interrogative particle
1g) but rather
אִם (im) — if: until.
: until/except
Conj — ParticleHTc
נָשַׁךְ (nashak) primarily means 'to bite,' as in the action of striking with a sting, often associated with serpents. It also has a figurative sense related to financial transactions, specifically to 'pay interest' or 'lend upon usury.' The entries indicate that it can be used in different grammatical forms, such as Qal and Piel for biting, and Qal and Hiphil for lending with interest.
נָשַׁךְ vb. bite
Qal bite
Pi. and they shall bite you fatally
base
[נָשַׁךְ] vb. denom pay, give interest
Qal interest of anything off which one giveth interest
Hiph. make one give interest
base
H5391a נָשַׁךְ bite H5391b נָשַׁךְ vb. denom pay, give interest
5391 nashak naw-shak'
a primitive root; to strike with a sting (as a serpent);
figuratively, to oppress with interest on a loan:--bite, lend
upon usury.
נָשַׁךְ (na.shakh) — to bite.
1) to bite
1a) (Qal) to bite
1b) (Piel) to bite
נָשַׁךְ (na.shakh) — to pay interest.
1) to pay, give interest, lend for interest or usury
1a) (Qal) to give interest
1b) (Hiphil) to make to give interest
V-Qal-Imperf-3ms — Verb · Qal · imperfect third person masculine singularHVqi3ms
The Hebrew word נָחָשׁ (*nachash*) means 'serpent' or 'snake.' It can refer to a literal snake, a bronze image of a serpent, or even a mythological fleeing serpent. The word is derived from a root meaning to hiss, which relates to the sound snakes make.
נָחָשׁ n.m. serpent
serpent
bronze image of serpent
mythol. fleeing serpent
base
H5175 נָחָשׁ serpent
5175 nachash naw-khawsh'
from 5172; a snake (from its hiss):--serpent.
see HEBREW for 05172
נָחָשׁ (na.chash) — serpent.
1) serpent, snake
1a) serpent
1b) image (of serpent)
1c) fleeing serpent (mythological)
Art | N-ms — Particle · noun common masculine singular absoluteHTd/Ncmsa
לֹא (lo') is a Hebrew word meaning 'not' or 'no.' It serves as a simple negation and can imply absence or prohibition. The word can also be used in various contexts, often combined with other particles for emphasis or clarification. Its Aramaic equivalent is לָא (la), which also means 'not.'
לֹא or לוֹא adv. not
base
H3808 לֹא or לוֹא not
3808 lo' lo
or lowi {lo}; or loh (Deut. 3:11) {lo}; a primitive particle;
not (the simple or abs. negation); by implication, no; often
used with other particles (as follows):--X before, + or else,
ere, + except, ig(-norant), much, less, nay, neither, never,
no((-ne), -r, (-thing)), (X as though...,(can-), for) not (out
of), of nought, otherwise, out of, + surely, + as truly as, +
of a truth, + verily, for want, + whether, without.
לֹא (lo) — not.
1) not, no
1a) not (with verb-absolute prohibition)
1b) not (with modifier-negation)
1c) nothing (subst)
1d) without (with particle)
1e) before (of time)
Aramaic equivalent: la (לָא "not" H3809)
Prep | Part — Preposition · particleHR/Tn
The Hebrew word לַ֫חַשׁ (*lachash*) means a whisper or charm, and can refer to both positive and negative connotations, such as private prayer or incantations. It is associated with charms and amulets, particularly those worn by women. The entries highlight its use in contexts of enchantment and prayer.
לַ֫חַשׁ n.[m.] a whispering, charming
serpent-charming
charms, amulets, worn by women
whisper of prayer
base
H3908 לַ֫חַשׁ a whispering, charming
3908 lachash lakh'-ash
from 3907; properly, a whisper, i.e. by implication, (in a
good sense) a private prayer, (in a bad one) an incantation;
concretely, an amulet:--charmed, earring, enchantment, orator,
prayer.
see HEBREW for 03907
לַ֫חַשׁ (la.chash) — charm.
1) whispering, charming
1a) serpent-charming
1b) charms, amulets (worn by women)
1c) whisper (of prayer)
N-ms — Noun common · masculine singular absoluteHNcmsa
אַ֫יִן (ayin) primarily means 'nothing' or 'nought' and serves as a negative particle indicating absence or negation, such as 'is not' or 'there is not.' It can also express lack of possession or existence. The word is derived from a root meaning to be non-existent, and it appears frequently in various grammatical constructions.
אַ֫יִן, אָ֑֫יִן cstr. אֵין subst. prop. nothing, nought
to nothing, as nothing
cstr. אֵין, very freq. as particle of negation, is not, are not, was not, were not
אֵין לְ׳, with subst., or pron., there is (was) not to … = … have, has, had, etc. not
in circumst. clauses
with inf. and ל׳, it is not to …
with prefixes
base
H369 אַ֫יִן, אָ֑֫יִן cstr. אֵין subst. prop. nothing, nought . to nothing, as nothing
. cstr. אֵין, very freq. as particle of negation, is not, are not, was not, were not
. אֵין לְ׳, with subst., or pron., there is (was) not to … = … have, has, had, etc. not
. in circumst. clauses
. with inf. and ל׳, it is not to …
. with prefixes
369 'ayin ah'-yin
as if from a primitive root meaning to be nothing or not
exist; a non-entity; generally used as a negative
particle:--else, except, fail, (father-)less, be gone,
in(-curable), neither, never, no (where), none, nor, (any,
thing), not, nothing, to nought, past, un(-searchable),
well-nigh, without. Compare 370.
see HEBREW for 0370
אַ֫יִן (a.yin) — nothing.
1) nothing, not, nought n
1a) nothing, nought neg
1b) not
1c) to have not (of possession) adv
1d) without w/prep
1e) for lack of
Conj | Part — Conjunction · noun common masculine singular constructHC/Ncmsc
יִתְרוֹן (yithrown) refers to concepts of advantage, profit, and excellency. It is derived from the root word meaning preeminence. The term is noted in the context of Ecclesiastes, where it conveys the idea of gain or benefit.
יִתְרוֹן n.[m.] advantage, profit, only Ec
base
H3504 יִתְרוֹן
3504 yithrown yith-rone'
from 3498; preeminence, gain:--better, excellency(-leth),
profit(-able).
see HEBREW for 03498
יִתְרוֹן (yit.ron) — advantage.
advantage, profit, excellency
N-ms — Noun common · masculine singular absoluteHNcmsa
בַּעַל (ba`al) means owner or lord, and can refer to a husband, citizens, or rulers. It is derived from a root meaning 'to own' and is used in various contexts, including relationships and leadership. The term also appears as a divine name, Baal, in the Old Testament.
בַּעַל 166 n.m. owner, lord
owner
husband
citizens, inhabitants
rulers, lords
n. of relation
Esp. lord, specif. as divine name, Baal.
base
H1167 בַּעַל owner, lord . owner
. husband
. citizens, inhabitants
. rulers, lords
. n. of relation
1167 ba`al bah'-al
from 1166; a master; hence, a husband, or (figuratively)
owner (often used with another noun in modifications of this
latter sense):--+ archer, + babbler, + bird, captain, chief
man, + confederate, + have to do, + dreamer, those to whom it
is due, + furious, those that are given to it, great, + hairy,
he that hath it, have, + horseman, husband, lord, man, +
married, master, person, + sworn, they of.
see HEBREW for 01166
בַּעַל (ba.al) — master.
: master/leader
1) owner, husband, lord
1a) owner
1b) a husband
1c) citizens, inhabitants
1d) rulers, lords
1e) (noun of relationship used to characterise-ie, master of dreams)
בַּעַל (ba.al) — master: husband.
: husband/groom
1) owner, husband, lord
1a) owner
1b) a husband
1c) citizens, inhabitants
1d) rulers, lords
1e) (noun of relationship used to characterise-ie, master of dreams)
בַּעַל (ba.al) — master: men.
: men/comrades
1) owner, husband, lord
1a) owner
1b) a husband
1c) citizens, inhabitants
1d) rulers, lords
1e) (noun of relationship used to characterise-ie, master of dreams)
בַּעַל (ba.al) — master: owning.
: owning/having
1) owner, husband, lord
1a) owner
1b) a husband
1c) citizens, inhabitants
1d) rulers, lords
1e) (noun of relationship used to characterise-ie, master of dreams)
בַּעַל (ba.al) — master: [master of].
: [master_of](DESCRIPTOR)
Prep | N-ms — Preposition · noun common masculine singular constructHR/Ncmsc
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
The Hebrew word לָשׁוֹן (*lashon*) primarily means 'tongue,' referring to both the organ of speech in humans and animals. It can also denote 'language' and has figurative uses, such as a 'tongue-shaped' wedge or bay. The entries highlight its literal and metaphorical applications, but do not present any significant disagreements among the lexicons.
לָשׁוֹן n.m. and (more oft.) f. tongue
tongue of men
= language
tongue of animals
tongue of fire
= (tongue-shaped) wedge of gold
= (tongue-shaped) bay of sea
base
H3956 לָשׁוֹן tongue . tongue of men
. = language
. tongue of animals
. tongue of fire
. = (tongue-shaped) wedge of gold
. = (tongue-shaped) bay of sea
3956 lashown law-shone'
or lashon {law-shone'}; also (in plural) feminine lshonah
{lesh-o-naw'}; from 3960; the tongue (of man or animals), used
literally (as the instrument of licking, eating, or speech),
and figuratively (speech, an ingot, a fork of flame, a cove of
water):--+ babbler,bay, + evil speaker, language, talker,
tongue, wedge.
see HEBREW for 03960
לָשׁוֹן (la.shon) — tongue.
: tongue/words
1) tongue
1a) tongue (of men)
1a1) tongue (literal)
1a2) tongue (organ of speech)
1b) language
1c) tongue (of animals)
1d) tongue (of fire)
1e) wedge, bay of sea (tongue-shaped)
לָשׁוֹן (la.shon) — tongue: language.
: language
1) tongue
1a) tongue (of men)
1a1) tongue (literal)
1a2) tongue (organ of speech)
1b) language
1c) tongue (of animals)
1d) tongue (of fire)
1e) wedge, bay of sea (tongue-shaped)
לָשׁוֹן (la.shon) — tongue: bar.
: bar/projection/bay
1) tongue
1a) tongue (of men)
1a1) tongue (literal)
1a2) tongue (organ of speech)
1b) language
1c) tongue (of animals)
1d) tongue (of fire)
1e) wedge, bay of sea (tongue-shaped)
HTd/Ncbsa — Particle · noun common both singular absoluteHTd/Ncbsa
tung: Almost invariably for either lashon, or glossa the latter word with the cognates heteroglossos, "of strange tongues" (1Co 14:21), glossodes, "talkative," English Versions of the Bible "full of tongue" (Sirach 8:3; 9:18), glossotomeo, "to cut out the tongue" (2 Macc 7:4), diglossos, "double-tongued" (Sirach 5:9; 28:13). In 1Ti 3:8, however, "double-tongued" is for dilogos, literally, "two-worded." Where "tongue" in the King James Version translates dialektos (Ac 1:19; 2:8; 21:40; 22:2; 26:14), the Revised Version (British and American) has "language," while for the King James Version "in the Hebrew tongue" in Joh 5:2; Re…