Jeremiah 9:8 — Word Study
WLCחֵ֥ץ שָׁח֛וּט לְשׁוֹנָ֖ם מִרְמָ֣ה דִבֵּ֑ר בְּפִ֗יו שָׁל֤וֹם אֶת־ רֵעֵ֙הוּ֙ יְדַבֵּ֔ר וּבְקִרְבּ֖וֹ יָשִׂ֥ים אָרְבּֽוֹ׃
BSAuponʻal theseʼêl-leh notlôʼ to reckonpâqad utterancenᵉʼum The LordYᵉhôvâh ifʼim Gentilegôwy whichʼăsher thiszeh notlôʼ to avengenâqam soulnephesh
| Greek | English | Parsing |
|---|---|---|
| חֵ֥ץ | [is] an arrow | Noun common, masculine singular absolute |
| שָׁח֛וּט | beaten | Verb, Qal, participle (passive) masculine singular |
| לְשׁוֹנָ֖ם | tongue their | Noun common both singular construct, suffix |
| מִרְמָ֣ה | deceit | Noun common, feminine singular absolute |
| דִבֵּ֑ר | it speaks | Verb, Piel, perfect third person masculine singular |
| בְּפִ֗יו | with mouth his | Preposition, noun common masculine singular construct, suffix |
| שָׁל֤וֹם | peace | Noun common, masculine singular absolute |
| אֶת־ | with | Preposition |
| רֵעֵ֙הוּ֙ | neighbor his | Noun common masculine singular construct, suffix |
| יְדַבֵּ֔ר | someone speaks | Verb, Piel, imperfect third person masculine singular |
| וּבְקִרְבּ֖וֹ | and in inner being his | Conjunction, preposition, noun common masculine singular construct |
| יָשִׂ֥ים | he sets | Verb, Qal, imperfect third person masculine singular |
| אָרְבּֽוֹ׃ | ambush his | Noun common masculine singular construct, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Their tongues are deadly arrows; they speak deception. With his mouth a man speaks peace to his neighbor, but in his heart he sets a trap for him. |
| KJV | Their tongue is as an arrow shot out; it speaketh deceit: one speaketh peaceably to his neighbour with his mouth, but in heart he layeth his wait. |
| ASV | Their tongue is a deadly arrow; it speaketh deceit: one speaketh peaceably to his neighbor with his mouth, but in his heart he layeth wait for him. |
| YLT | A slaughtering arrow [is] their tongue, Deceit it hath spoken in its mouth, Peace with its neighbour it speaketh, And in its heart it layeth its ambush, |
| WEB | Their tongue is a deadly arrow. It speaks deceit. One speaks peaceably to his neighbor with his mouth, but in his heart, he waits to ambush him. |
| BBE | His tongue is an arrow causing death; the words of his mouth are deceit: he says words of peace to his neighbour, but in his heart he is waiting secretly for him. |
Where they part company is in the use of metaphorical language around the concept of deceit.
The structure reveals a stark contrast between the actions of speaking and the hidden intentions behind them.
7 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbעַל
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 — Jeremiah 9:8
Sections marked generated are written from the data on this page rather than by a named author. Everything else — the lexicon entries, the cross references, the manuscript readings, the counts — is quoted from its source unchanged.
Context — The Lament of Jeremiahgenerated
Jeremiah 9:8 reveals the profound deceit within the hearts of the people, contrasting their outward expressions of peace with the inner traps they set for one another. This lamentation highlights the hypocrisy prevalent in their relationships, as they speak kindly while harboring malicious intentions. The surrounding verses further emphasize God's call for accountability and the need for genuine repentance among His people.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Jeremiah 9:3–5 | “They bend their tongues like bows; lies prevail over truth in the land. For they proceed from evil to evil, and they do not take Me into account,” declares the LORD. |
| 2 | Psalm 12:2 | They lie to one another; they speak with flattering lips and a double heart. |
| 3 | Psalm 57:4 | My soul is among the lions; I lie down with ravenous beasts— with men whose teeth are spears and arrows, whose tongues are sharp swords. |
| 4 | Psalm 64:3–4 | who sharpen their tongues like swords and aim their bitter words like arrows, |
| 5 | Psalm 120:3 | What will He do to you, and what will be added to you, O deceitful tongue? |
The Treasury of Scripture Knowledge — 11 references, hung on the phrase they belong to
The Key Word — חֵץ, chetzgenerated
The word חֵץ (chets) means 'arrow,' derived from a root that signifies 'to pierce.' In this context, it symbolizes the sharpness and danger of deceitful speech, likening harmful words to arrows that can inflict deep wounds.
This noun is in the masculine singular form, indicating a specific, singular concept of an arrow. The imagery of an arrow effectively conveys the lethal potential of words spoken with ill intent, emphasizing the destructive impact of deceit.
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 main clause is centered around the finite verb דִבֵּ֑ר, it speaks, with several phrases expanding on the subject. The structure highlights the contrast between the actions described: the deceptive speech and the hidden malice.
The sentence is built around the interplay of clauses and phrases, with the prepositional phrases providing context to the actions of speaking and setting traps, thus creating a layered understanding of the deceit being discussed.
Septuagint Backgroundgenerated
In the Septuagint, the Greek word for חֵץ is rendered differently, which shows a narrowing of the metaphor. The choice of words in the Greek text may reflect a different emphasis on the nature of deception, potentially altering the original Hebrew's vivid imagery.
The translation choices in the LXX indicate an interpretive approach that may seek to clarify or expand upon the Hebrew text's implications, particularly regarding the consequences of deceitful speech.
In plain words — the whole versegenerated
Jeremiah 9:8 describes how people use their words to speak peace while secretly plotting harm. Their tongues are compared to arrows that can cause great damage, highlighting the danger of deceit in relationships.
Frequently Asked Questionsgenerated
This metaphor indicates that their words can inflict harm, similar to how arrows can wound or kill.
The contrast highlights hypocrisy, showing that outwardly they may appear peaceful, but inwardly they harbor malicious intent.
The term 'neighbor' emphasizes the close relationships where deceit can be most damaging, as it involves betrayal among those who should be trusted.
This verse reflects the overarching themes of judgment and the need for repentance, as Jeremiah calls out the moral failings of the people.
Reflection Questionsgenerated
- In what ways have I seen deceit affect my relationships with others?
- How can I ensure that my words align with my true intentions?
- What steps can I take to promote honesty and transparency in my interactions?
- How does this verse challenge me to reflect on my own speech and actions?
The early church on this verse — how the Fathers read it
The early Church Fathers comment on the themes of hypocrisy and deceit found in this verse. Their reflections highlight the moral implications of the words we speak.
The arrow that wounds their tongue speaks deceit: in their mouth they speak peace with their friend but hide traps for them secretly.Early Church Fathers on Jeremiah 9 →
A most base pest, my beloved, is double dealing and hypocrisy in our actions and conduct, by which a person uses the pretense of pleasant-spoken words and of a tongue anointed, so to speak, with the honey of deception,Early Church Fathers on Jeremiah 9 →
Matthew says that when the traitor drew near to Christ, our common Savior, he kissed him and added, "Hail, Master." How can you say "Hail" to him who by means of your word and deed is made the prey of death? How could such a word possibly…Early Church Fathers on Jeremiah 9 →
Commentators on this verse — 7 expositors, verse by verse
Each of these wrote on Jeremiah 9:8 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleTheir tongue is as an arrow shot out,.... As an arrow out of a bow, which moves swiftly, and comes with great force; or, "drawn out" (u); as out of a quiver.
Read John Gill on Jeremiah 9 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryTheir tongue is as an arrow shot out; it speaketh deceit: one speaketh peaceably to his neighbour with his mouth, but in heart he layeth his wait.
Read Robert Jamieson on Jeremiah 9 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleTheir tongue is as an arrow: before, , it was compared to a bow, i.e. ready prepared, and furnished with materials contriving their wickedness, ; and here to an arrow shot out, actually executing what they have designed. Some translate it a murdering arrow. It speaketh deceit; never speaking what they mean, that thereby they may the easier deceive the credulous; a double tongue, speaking fair when they mean to destroy, , as the next words explain it, intending to do the greatest mischief when they speak fairest. In heart he layeth his wait, Heb. in midst of him, i.e. in his very inwards, with his whole heart he contrives mischief.
Read Matthew Poole on Jeremiah 9 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsJeremiah 9:8 Their tongue [is as] an arrow shot out; it speaketh deceit: [one] speaketh peaceably to his neighbour with his mouth, but in heart he layeth his wait.Ver. 8. Their tongue is as an arrow shot out.] It is both a bow and a shaft, and that a slaughtering shaft, as some copies have it here; Culter iugulans, a murdering knife, some render it. So Psalms 42:10. As with a murdering weapon in my bones, mine enemies reproach me. Reckon thou, saith one, Sennacherib and Rabshakeh among the first and chiefest kill Christs, because ever an honest mind is more afflicted with words than with blows. It speaketh deceit.] See Psalms 52:2. He speaketh peaceably, but in his heart he layeth his…
Read John Trapp on Jeremiah 9 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(8) An arrow shot out.—Better, an arrow that pierceth, or slayeth.In heart.—More literally, inwardly.
Read Charles John Ellicott on Jeremiah 9 →CambridgeThe Cambridge Bible for Schools and Colleges8. LXX, by a different arrangement of the words forming the second and third clauses, have the words of their mouth are deceitful, an improvement in symmetry, to which the original easily lends itself.
Read Cambridge on Jeremiah 9 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible8. An arrow shot out — This is founded on the Keri of the Masorites. But the English text a murderous arrow, is better.
Read Daniel Denison Whedon on Jeremiah 9 →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
Their tongues are deadly arrows; they speak deception. With his mouth a man speaks peace to his neighbor, but in his heart he sets a trap for him.
Their tongue is a deadly arrow. It speaks deceit. One speaks peaceably to his neighbor with his mouth, but in his heart, he waits to ambush him.
Their tongues are deadly arrows; they speak deception. With his mouth a man speaks peace to his neighbor, but in his heart he sets a trap for him.
Their tongues are like deadly arrows. They are always telling lies. Friendly words for their neighbors come from their mouths. But their minds are thinking up ways to trap them.
Tyndale line
Their tongue is as an arrow shot out; it speaketh deceit: one speaketh peaceably to his neighbour with his mouth, but in heart he layeth his wait.
Their tongue is a deadly arrow; it speaketh deceit: one speaketh peaceably to his neighbor with his mouth, but in his heart he layeth wait for him.
Their tongue is a deadly arrow; it speaketh deceit: one speaketh peaceably to his neighbour with his mouth, but in his heart he layeth wait for him.
Their tongue is as an arrow shot out; it speaketh deceit: one speaketh peaceably to his neighbor with his mouth, but in heart he layeth his wait.
Their tongue is as an arow shot out, and speaketh deceite: one speaketh peaceably to his neighbour with his mouth, but in his heart hee layeth waite for him.
Strictly literal
Their tongue is a murderous arrow; it speaketh deceit. [A man] speaketh peaceably to his neighbour with his mouth, but in his heart he layeth his ambush.
A slaughtering arrow [is] their tongue, Deceit it hath spoken in its mouth, Peace with its neighbour it speaketh, And in its heart it layeth its ambush,
Their tongue [is] a slaughtering arrow, || It has spoken deceit in its mouth, || It speaks peace with its neighbor, || And in its heart it lays its ambush,
(9:7) A murderous arrow is their tongue; [every one] speaketh deceit: with his mouth speaketh he peaceably to his neighbor, but in his heart he layeth wait for him.
Their tongues are sharpened arrows; they speak unfaithful things. With their mouths they proclaim peace with their neighbors, but with their hearts they lie in wait for them.
From the Latin
Their tongue is a piercing arrow, it hath spoken deceit: with his mouth one speaketh peace with his friend, and secretly he lieth in wait for him.
Simplified
Their words are arrows that kill; they always tell lies. They're nice to their friends on the outside while plotting against them inside.
His tongue is an arrow causing death; the words of his mouth are deceit: he says words of peace to his neighbour, but in his heart he is waiting secretly for him.
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 aligns closely with the Septuagint, with 10 of the 13 words matched. The Dead Sea Scrolls show some differences, with 4 words supplied by an editor, indicating that while there is agreement in core concepts, variations in wording exist.
חֵ֥ץ שָׁח֛וּט לְשׁוֹנָ֖ם מִרְמָ֣ה דִבֵּ֑ר בְּפִ֗יו שָׁל֤וֹם אֶת־ רֵעֵ֙הוּ֙ יְדַבֵּ֔ר וּבְקִרְבּ֖וֹ יָשִׂ֥ים אָרְבּֽוֹ׃
10 of the 13 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.
[העל] אלה לא אפקד ב׳ם נאם יהוה אם בגוי אשר כזה [לא] [תתנקם] [נפש׳י]
10 words on the leather — 4 supplied entire by an editor.
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 Jeremiah 9:8
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.
חֵץ (chets) means 'arrow,' primarily found in poetic and prophetic contexts. It is derived from a root meaning 'to pierce' and can imply a wound or refer to a thunderbolt in a figurative sense. The word also encompasses related terms like 'dart' and 'shaft,' indicating its use in various forms of weaponry.
חֵץ n.m. arrow, mostly poet. and proph.
base
H2671 חֵץ arrow, mostly poet. and proph.
2671 chets khayts
from 2686; properly, a piercer, i.e. an arrow; by
implication, a wound; figuratively, (of God) thunder-bolt; (by
interchange for 6086) the shaft of a spear:--+ archer, arrow,
dart, shaft, staff, wound.
see HEBREW for 02686
see HEBREW for 06086
חֵץ (chets) — arrow.
arrow
HNcmsa — Noun common · masculine singular absoluteHNcmsa
ar'-o. See ARCHERY; ARMOR.
Used by the Jews both in hunting and in war; sometimes merely a sharpened reed, sometimes feathered, barbed, and even poisoned, Job 6:4. The bow was of various forms and materials, and many could be used only by the strongest men, Ps 18:34. Arrows were used to convey fire to an enemy’s house, and for divination, Eze 21:21. The word is applied symbolically to children, Ps 127:4,5; to the lightning, Ps 18:14 Hab 3:11; to sudden calamities, Job 6:4 Ps 38:2 91:5
שָׁחַט (shachat) is a Hebrew verb meaning to slaughter or kill, often in the context of sacrifice. It can refer to the slaughtering of animals for food or ritual purposes, as well as the killing of people in a sacrificial context. The noun form שַׁחֲטָה (shachat) is noted as a doubtful term, with a reference in Hosea 5:2.
שָׁחַט 84 vb. slaughter, beat
Qal slaughter
Niph. be slaughtered for food
base
שַׁחֲטָה n.f. doubtful word;—Ho 5:2 RV (cf. AV) the revolters are gone deep in slaughtering
ref
H7819a שָׁחַט slaughter, beat H7819b שַׁחֲטָה doubtful word
7819 shachat shaw-khat'
a primitive root; to slaughter (in sacrifice or
massacre):--kill, offer, shoot out, slay, slaughter.
שָׁחַט (sha.chat) — to slaughter.
v
1) to kill, slaughter, beat
1a) (Qal)
1a1) to slaughter
1a1a) beast for food
1a1b) sacrifice
1a1c) person in human sacrifice
1a1d) beaten, hammered (of shekels)
1b) (Niphal) to be slaughtered, be slain (of food or sacrifice)
Also means: sha.chat (שָׁחוּט "beaten" H7820)
שַׁחֲטָה (sha.cha.tah) — slaughtering.
1) (BDB) slaughtering
1a) word doubtful
HVqsmsa — Verb · Qal · participle (passive) masculine singularHVqsmsa
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)
HNcbsc/Sp3mp — Noun common both singular construct · suffixHNcbsc/Sp3mp
מִרְמָה (mirmah) refers to deceit or treachery. It is derived from the root word meaning to deceive and encompasses concepts like fraud, guile, and craftiness. The term appears in contexts that highlight dishonesty and trickery.
מִרְמָה n.f. deceit, treachery
base
H4820 מִרְמָה deceit, treachery
4820 mirmah meer-maw'
from 7411 in the sense of deceiving; fraud:--craft,
deceit(-ful, -fully), false, feigned, guile, subtilly,
treachery.
see HEBREW for 07411
מִרְמָה (mir.mah) — deceit.
deceit, treachery
HNcfsa — Noun common · feminine singular absoluteHNcfsa
de-set' (mirmah; (dolos)): The intentional misleading or beguiling of another; in Scripture represented as a companion of many other forms of wickedness, as cursing (Ps 10:7), hatred (Pr 26:24), theft, covetousness, adultery, murder (Mr 7:22; Ro 1:29). The Revised Version (British and American) introduces the word in Pr 14:25; 2Th 2:10; but in such passages as Ps 55:11; Pr 20:17; 26:26; 1Th 2:3, renders a…
דָבַר (dabar) is a Hebrew verb primarily meaning 'to speak.' It encompasses a range of actions including declaring, commanding, and conversing. The root suggests a figurative use of words, with some entries noting a rare destructive sense of subduing. Various forms of the verb indicate different nuances, such as speaking with one another or making promises.
[דָבַר] 1142 vb. speak (original mng. dub.)
Qal speak
Niph. reciprocal sense, speak with one another, talk
Pi. speak
Pu. in the day when she may be spoken for
Hithp. speaking this word
Hiph. either leads subject, or puts to flight, fig. for subdues
base
H1696 דָבַר speak (original mng. dub.)
1696 dabar daw-bar'
a primitive root; perhaps properly, to arrange; but used
figuratively (of words), to speak; rarely (in a destructive
sense) to subdue:--answer, appoint, bid, command, commune,
declare, destroy, give, name, promise, pronounce, rehearse,
say, speak, be spokesman, subdue, talk, teach, tell, think,
use (entreaties), utter, X well, X work.
דָבַר (da.var) — to speak: speak.
: speak/tell/command
1) to speak, declare, converse, command, promise, warn, threaten, sing
1a) (Qal) to speak
1b) (Niphal) to speak with one another, talk
1c) (Piel)
1c1) to speak
1c2) to promise
1d) (Pual) to be spoken
1e) (Hithpael) to speak
1f) (Hiphil) to lead away, put to flight
דָבַר (da.var) — to speak: subdue.
: subdue
1) to speak, declare, converse, command, promise, warn, threaten, sing
1a) (Qal) to speak
1b) (Niphal) to speak with one another, talk
1c) (Piel)
1c1) to speak
1c2) to promise
1d) (Pual) to be spoken
1e) (Hithpael) to speak
1f) (Hiphil) to lead away, put to flight
דָבַר (da.var) — to speak: promise.
: promise/declare
1) to speak, declare, converse, command, promise, warn, threaten, sing
1a) (Qal) to speak
1b) (Niphal) to speak with one another, talk
1c) (Piel)
1c1) to speak
1c2) to promise
1d) (Pual) to be spoken
1e) (Hithpael) to speak
HVpp3ms — Verb · Piel · perfect third person masculine singularHVpp3ms
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
שָׁלוֹם (shalom) conveys a range of meanings including completeness, soundness, welfare, and peace. It can refer to physical safety and health, as well as emotional states like tranquility and friendship, particularly in human relationships and with God. The word is derived from a root meaning 'to be complete' and is used in various contexts, including greetings.
שָׁלוֹם 237 n.m. completeness, soundness, welfare, peace
completeness in no.
safety, soundness, in body
welfare, health, prosperity
peace, quiet, tranquility, contentment
peace, friendship
peace from war
as adj. those at peace with him
base
H7965 שָׁלוֹם completeness, soundness, welfare, peace
7965 shalowm shaw-lome'
or shalom {shaw-lome'}; from 7999; safe, i.e. (figuratively)
well, happy, friendly; also (abstractly) welfare, i.e. health,
prosperity, peace:--X do, familiar, X fare, favour, + friend,
X great, (good) health, (X perfect, such as be at)
peace(-able, -ably), prosper(-ity, -ous), rest, safe(-ty),
salute, welfare, (X all is, be) well, X wholly.
see HEBREW for 07999
שָׁלוֹם (sha.lom) — peace.
: peace
1) completeness, soundness, welfare, peace
1a) completeness (in number)
1b) safety, soundness (in body)
1c) welfare, health, prosperity
1d) peace, quiet, tranquillity, contentment
1e) peace, friendship
1e1) of human relationships
1e2) with God especially in covenant relationship
1f) peace (from war)
1g) peace (as adjective)
שָׁלוֹם (ye.ho.vah sha.lom) — Peace.
This name means completeness, peace
Another name of ye.ho.vah (יהוה "LORD" H3068G)
שָׁלוֹם (sha.lom) — peace: well-being.
: well-being
1) completeness, soundness, welfare, peace
1a) completeness (in number)
1b) safety, soundness (in body)
1c) welfare, health, prosperity
1d) peace, quiet, tranquillity, contentment
1e) peace, friendship
1e1) of human relationships
1e2) with God especially in covenant relationship
1f) peace (from war)
1g) peace (as adjective)
HNcmsa — Noun common · masculine singular absoluteHNcmsa
pes (shalom; eirene):
1. In the Old Testament:
Is a condition of freedom from disturbance, whether outwardly, as of a nation from war or enemies, or inwardly, within the soul. The Hebrew word is shalom (both adjective and substantive), meaning, primarily, "soundness," "health," but coming also to signify "prosperity," well-being in general, all good in relation to both man and God. In early times, to a people harassed by foes, peace was the primary blessing. In Ps 122:7, we have "peace" and "prosperity," and in 35:27; 73:3, shalom is translated "prosperity." In 2Sa 11:7 the King James Version, David asked of Uriah "how Joab did" (margin "of the peace of Joab"), "and how the people did (the Revised Version (British and American) "fared," literally, "of the peace of the people"), and…
The Hebrew word אֵת (eth) is a preposition indicating nearness or proximity, often translated as 'with' or 'near.' It conveys a sense of companionship or association, distinguishing itself from similar terms by expressing closer relationships. The entries highlight its use in various contexts, including possession and memory, but do not provide specific verse references.
אֵת, prep. with—prep. denoting proximity
Of companionship, together with
Of localities
אֵת פּ׳ denotes specially
in one's possession or keeping
in one's knowledge or memory
מֵאֵת from proximity with
Note. אֵת expresses closer association than עִם: hence while מֵעִם sts. denotes hardly more than from the surroundings or belongings of, מֵאֵת expresses from close proximity to.
base
H854 אֵת with—prep. denoting proximity . Of companionship, together with
. Of localities
. אֵת פּ׳ denotes specially . in one's possession or keeping
. in one's knowledge or memory
. מֵאֵת from proximity with
Note. אֵת expresses closer association than עִם: hence while מֵעִם sts. denotes hardly more than from the surroundings or belongings of, מֵאֵת expresses from close proximity to.
854 'eth ayth
probably from 579; properly, nearness (used only as a
preposition or an adverb), near; hence, generally, with, by,
at, among, etc.:--against, among, before, by, for, from,
in(-to), (out) of, with. Often with another prepositional
prefix.
see HEBREW for 0579
אֵת (et) — with.
1) with, near, together with
1a) with, together with
1b) with (of relationship)
1c) near (of place)
1d) with (poss.)
1e) from...with, from (with other prep)
HR — PrepositionHR
רֵעַ (rea`) refers to a friend, companion, or fellow, emphasizing close associations such as brotherhood or intimacy. It can also denote a neighbor or another person in a broader sense. The word is derived from a root meaning 'to associate.'
רֵעַ 187 n.m. friend, companion, fellow
base
H7453 רֵעַ friend, companion, fellow
7453 rea` ray'-ah
or reya2 {ray'-ah}; from 7462; an associate (more or less
close):--brother, companion, fellow, friend, husband, lover,
neighbour, X (an-)other.
see HEBREW for 0reya2
see HEBREW for 07462
רֵעַ (re.a) — neighbor.
1) friend, companion, fellow, another person
1a) friend, intimate
1b) fellow, fellow-citizen, another person (weaker sense)
1c) other, another (reciprocal phrase)
HNcmsc/Sp3ms — Noun common masculine singular construct · suffixHNcmsc/Sp3ms
דָבַר (dabar) is a Hebrew verb primarily meaning 'to speak.' It encompasses a range of actions including declaring, commanding, and conversing. The root suggests a figurative use of words, with some entries noting a rare destructive sense of subduing. Various forms of the verb indicate different nuances, such as speaking with one another or making promises.
[דָבַר] 1142 vb. speak (original mng. dub.)
Qal speak
Niph. reciprocal sense, speak with one another, talk
Pi. speak
Pu. in the day when she may be spoken for
Hithp. speaking this word
Hiph. either leads subject, or puts to flight, fig. for subdues
base
H1696 דָבַר speak (original mng. dub.)
1696 dabar daw-bar'
a primitive root; perhaps properly, to arrange; but used
figuratively (of words), to speak; rarely (in a destructive
sense) to subdue:--answer, appoint, bid, command, commune,
declare, destroy, give, name, promise, pronounce, rehearse,
say, speak, be spokesman, subdue, talk, teach, tell, think,
use (entreaties), utter, X well, X work.
דָבַר (da.var) — to speak: speak.
: speak/tell/command
1) to speak, declare, converse, command, promise, warn, threaten, sing
1a) (Qal) to speak
1b) (Niphal) to speak with one another, talk
1c) (Piel)
1c1) to speak
1c2) to promise
1d) (Pual) to be spoken
1e) (Hithpael) to speak
1f) (Hiphil) to lead away, put to flight
דָבַר (da.var) — to speak: subdue.
: subdue
1) to speak, declare, converse, command, promise, warn, threaten, sing
1a) (Qal) to speak
1b) (Niphal) to speak with one another, talk
1c) (Piel)
1c1) to speak
1c2) to promise
1d) (Pual) to be spoken
1e) (Hithpael) to speak
1f) (Hiphil) to lead away, put to flight
דָבַר (da.var) — to speak: promise.
: promise/declare
1) to speak, declare, converse, command, promise, warn, threaten, sing
1a) (Qal) to speak
1b) (Niphal) to speak with one another, talk
1c) (Piel)
1c1) to speak
1c2) to promise
1d) (Pual) to be spoken
1e) (Hithpael) to speak
HVpi3ms — Verb · Piel · imperfect third person masculine singularHVpi3ms
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/Sp3ms — Conjunction · preposition · noun common masculine singular construct · suffixHC/R/Ncmsc/Sp3ms
The Hebrew word שׂוּם (sum) is a verb meaning to put, place, or set, with a wide range of applications including appointing, establishing, and making. It can also refer to laying something upon or directing it. There is a related noun שׂוּמָה (sumah), which may denote a token of unluckiness. The entries do not present any significant disagreement.
שׂוּם, שִׂים 582 vb. put, place, set
Qal
put, set, in a place
put something upon
put, lay, set
put, c. בֵּין
set, direct
set, ordain, in a place
set, establish a law, statute
set, found a nation
set, appoint (as ruler, official)
set, constitute, make
set, determine, fix, bounds
set, station, at a post
put in position, sacred bread, sword, staves, bars
set up altars
= plant, wheat
set, fix (countenance)
make a thing, or pers. (acc.), for, transform into
make, constitute
work, bring to pass
appoint, give
set, fix (countenance)
Hiph. I will make him for a sign
Hoph. there was set before him
base
שׂוּמָה perhaps n. f. token of unluckiness, scowl;—2 S 13:32
ref
H7760a שׂוּם, שִׂים put, place, set .. . put, set, in a place
. put something upon
. put, lay, set
. put, c. בֵּין
. set, direct
. . set, ordain, in a place
. set, establish a law, statute
. set, found a nation
. set, appoint (as ruler, official)
. set, constitute, make
. set, determine, fix, bounds
. . set, station, at a post
. put in position, sacred bread, sword, staves, bars
. set up altars
. = plant, wheat
. set, fix (countenance)
. . make a thing, or pers. (acc.), for, transform into
. make, constitute
. work, bring to pass
. appoint, give
. set, fix (countenance)
. I will make him for a sign
. there was set before him
H7760b שׂוּמָה perhaps n. f. token of unluckiness, scowl
7760 suwm soom
or siym {seem}; a primitive root; to put (used in a great
variety of applications, literal, figurative, inferentially,
and elliptically):--X any wise, appoint, bring, call (a
name), care, cast in, change, charge, commit, consider,
convey, determine, + disguise, dispose, do, get, give, heap
up, hold, impute, lay (down, up), leave, look, make (out),
mark, + name, X on, ordain, order, + paint, place, preserve,
purpose, put (on), + regard, rehearse, reward, (cause to) set
(on, up), shew, + stedfastly, take, X tell, + tread down,
((over-))turn, X wholly, work.
שׂוּם (sum) — to set: make.
: make/establish
1) to put, place, set, appoint, make
1a) (Qal)
1a1) to put, set, lay, put or lay upon, lay (violent) hands on
1a2) to set, direct, direct toward
1a2a) to extend (compassion) (fig)
1a3) to set, ordain, establish, found, appoint, constitute, make, determine, fix
1a4) to set, station, put, set in place, plant, fix
1a5) to make, make for, transform into, constitute, fashion, work, bring to pass, appoint, give
1b) (Hiphil) to set or make for a sign
1c) (Hophal) to be set
שׂוּמָה (su.mah) — fate.
token of unluckiness, scowl
שׂוּם (sum) — to set: put.
: put/give
1) to put, place, set, appoint, make
1a) (Qal)
1a1) to put, set, lay, put or lay upon, lay (violent) hands on
1a2) to set, direct, direct toward
1a2a) to extend (compassion) (fig)
1a3) to set, ordain, establish, found, appoint, constitute, make, determine, fix
HVqi3ms — Verb · Qal · imperfect third person masculine singularHVqi3ms
אֹ֫רֶב (oreb) primarily means 'ambush' or 'hiding place.' It can also refer to treachery or deceit in a figurative sense. The word appears in contexts such as Jeremiah 9:7 and Hosea 7:6, where it relates to planning deceitful actions.
H696 אֹ֫רֶב
696 'oreb o'-reb
the same as 695:--wait.
see HEBREW for 0695
אֹ֫רֶב (o.rev) — ambush.
1) ambuscade, hiding place
2) treachery, deceit (fig.)
HNcmsc/Sp3ms — Noun common masculine singular construct · suffixHNcmsc/Sp3ms