Job 15:5 — Word Study
WLCכִּ֤י יְאַלֵּ֣ף עֲוֹנְךָ֣ פִ֑יךָ וְ֝תִבְחַ֗ר לְשׁ֣וֹן עֲרוּמִֽים׃
BSAForkîy your iniquityʻâvôn [moral evil, sin] instructsʼâlaph▸ [teaches, guides] your mouthpeh [lips, speech] and you choosebâchar▸ [select, prefer] the languagelâshôwn [tongue, words] of the craftyʻârûwm [prudent, cunning, deceitful]
| Greek | English | Parsing |
|---|---|---|
| כִּ֤י | for | Particle |
| יְאַלֵּ֣ף | it teaches | Verb, Piel, imperfect third person masculine singular |
| עֲוֹנְךָ֣ | iniquity your | Noun common masculine singular construct, suffix |
| פִ֑יךָ | mouth your | Noun common masculine singular construct, suffix |
| וְ֝תִבְחַ֗ר | so you may choose | Conjunction, verb qal second person masculine singular |
| לְשׁ֣וֹן | [the] tongue of | Noun common, both singular construct |
| עֲרוּמִֽים׃ | crafty [people] | Adj |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | For your iniquity instructs your mouth, and you choose the language of the crafty. |
| KJV | For thy mouth uttereth thine iniquity, and thou choosest the tongue of the crafty. |
| ASV | For thine iniquity teacheth thy mouth, And thou choosest the tongue of the crafty. |
| YLT | For thy mouth teacheth thine iniquity, And thou chooseth the tongue of the subtile. |
| WEB | For your iniquity teaches your mouth, and you choose the language of the crafty. |
| BBE | For your mouth is guided by your sin, and you have taken the tongue of the false for yourself. |
The translations agree on the meaning of the verse, with no significant differences noted.
The structure consists of a main clause followed by two subordinate clauses, indicating a cause-and-effect relationship.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbאָלַף
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 — Job 15:5
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 — Job's Response to Eliphazgenerated
Job 15:5 is part of Job's reply to Eliphaz, where he confronts the assumptions made about his suffering. Job argues that it is his iniquity that informs his speech, suggesting that his words reflect a deeper moral condition. This passage highlights the connection between one's inner state and outward expression, as Job challenges the notion that he is guilty without cause.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Job 9:22–24 | It is all the same, and so I say, ‘He destroys both the blameless and the wicked.’ |
| 2 | Job 12:6 | The tents of robbers are safe, and those who provoke God are secure— those who carry their god in their hands. |
| 3 | Mark 7:21–22 | For from within the hearts of men come evil thoughts, sexual immorality, theft, murder, adultery, |
| 4 | Luke 6:45 | The good man brings good things out of the good treasure of his heart, and the evil man brings evil things out of the evil treasure of his heart. For out of the overflow of the heart, the mouth speaks. |
| 5 | James 1:26 | If anyone considers himself religious and yet does not bridle his tongue, he deceives his heart and his religion is worthless. |
The Treasury of Scripture Knowledge — 11 references, hung on the phrase they belong to
The Key Word — עָוֹן, 'avongenerated
The noun עָוֹן (avon) refers to iniquity or moral evil, indicating a wrongdoing that carries guilt. It is often associated with sin and the consequences that follow, emphasizing the moral implications of actions.
In this verse, Job asserts that his iniquity instructs his mouth, suggesting that his sinful nature influences what he says. This connection shows how one's moral state can shape speech, leading to choices that reflect a deceitful or crafty nature.
How Translations Differ — measured against the Berean Standard Biblegenerated
The translations generally agree on the meaning of the verse.
Sentence Structuregenerated
The main verb in this verse is יְאַלֵּף (ye'alef), meaning 'it teaches,' which governs the subject and object. The structure indicates that Job's iniquity is the subject that informs the action of teaching, while the mouth is the object receiving this instruction.
The second verb וְתִבְחַר (ve'tivchar), meaning 'and you choose,' follows, indicating a deliberate action taken by the subject. The word order emphasizes the cause-and-effect relationship between iniquity and speech.
Septuagint Backgroundgenerated
In the Septuagint, the Hebrew יְאַלֵּף is rendered as εἶ (ei), suggesting a direct statement about the nature of one's speech influenced by moral failure. This choice indicates a focus on the existential state rather than merely the act of teaching.
The translation of עָרוּם as δυναστῶν (dunastōn) suggests a broader interpretation, possibly implying a connection to power or authority, which may not be as direct in the Hebrew.
In plain words — the whole versegenerated
Job 15:5 tells us that a person's iniquity influences their speech and leads them to choose words that are deceitful. Job is responding to Eliphaz, emphasizing that his words reflect his moral condition and challenge the assumptions made about his suffering.
Frequently Asked Questionsgenerated
Job is stating that his moral failings are influencing what he says, suggesting that sin can corrupt speech.
Iniquity can lead a person to choose words and actions that are deceitful or cunning, reflecting a deeper moral corruption.
The term 'crafty' suggests a negative connotation, indicating that the language chosen is not just clever but also deceitful.
This verse emphasizes the connection between one's inner moral state and outward expressions, a recurring theme in Job's dialogues.
Reflection Questionsgenerated
- In what ways do my words reflect my inner moral state?
- How can I ensure that my speech is guided by integrity rather than iniquity?
- What are some examples of language that can be considered crafty or deceitful?
- How does understanding the connection between iniquity and speech change the way I communicate with others?
The early church on this verse — how the Fathers read it
Early commentary on this verse highlights the moral implications of iniquity and its influence on speech, as seen in Gregory the Dialogist's work.
Whence it is still further added, For thine iniquity teacheth thy mouth, and thou followest the tongue of the crafty. 'Iniquity teaches the mouth,' when there is conceived by a bad life somewhat to be spoken of a worse kind.Early Church Fathers on Job 15 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Job 15:5 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleFor thy mouth uttereth thine iniquity,.... Which was in his heart, and so was an evidence against him, and proved him perverse, and made good the above charges exhibited against him: or "thine
Read John Gill on Job 15 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryFor thy mouth uttereth thine iniquity, and thou choosest the tongue of the crafty. The sophistry of thine own speeches proves thy guilt. The sophistry of thine own speeches proves thy guilt.
Read Robert Jamieson on Job 15 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy Biblei.e. Thy words discover the naughtiness of thy heart, and justify my charge against time, that thou castest off fear, &c. Thou speakest wickedly, but craftily; thou coverest thy impious principles and passions with fair pretences of piety and respect to God, wherewith thou endeavourest to mock God, and deceive men.
Read Matthew Poole on Job 15 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsJob 15:5 For thy mouth uttereth thine iniquity, and thou choosest the tongue of the crafty.Ver. 5. For thy mouth uttereth thine iniquity] Heb. Thy crooked, wry disposition, that standeth across to God and goodness, Psalms 51:5, Homo est inversus decalogus. Solomon speaketh of perverse lips, as if the upper lip stood where the nether should, Proverbs 4:24. And St Jude speaketh of hard speeches, uttered by ungodly sinners, Judges 1:15, such as Job was none, whatever Eliphaz, by misinterpreting, made of him, wresting his words to a wrong sense, as Psalms 54:5, and, by a spiritual unmannerliness, making the worst of what he spake; there being not anything that may not be taken with the left…
Read John Trapp on Job 15 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(5) Thy mouth uttereth thine iniquity.—These words may mean either “Thy mouth teacheth thine iniquity,” or “Thine iniquity teacheth thy mouth,” and the second clause must be taken adversatively or otherwise according as we understand the meaning, “Thy mouth proclaimeth thine iniquity, though thou choosest the tongue of the crafty, and so contrivest in some degree to conceal it;” or, “Thine iniquity teacheth thy mouth its eloquence, and by consequence thou choosest the tongue of the crafty.” We incline to the latter, though it is fair to say that the next verse seems rather to favour the other meaning.
Read Charles John Ellicott on Job 15 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 5. For thy mouth uttereth] In attempting to justify thyself, thou hast added iniquity to sin, and hast endeavoured to impute blame to thy Maker. The tongue of the crafty.] Thou hast varnished thy own conduct, and used sophistical arguments to defend thyself. Thou resemblest those cunning persons, ערומים arumim, who derive their skill and dexterity from the old serpent, "the nachash, who was ערום arum, subtle, or crafty, beyond all the beasts of the field;" Genesis 3:1. Thy wisdom is not from above, but from beneath.
Read AdamClarke on Job 15 →CambridgeThe Cambridge Bible for Schools and Colleges5. for thy mouth uttereth thine iniquity] Rather, for thine iniquity (or, guilt) teacheth thy mouth; the meaning being that his mouth was prompted by his iniquity, used as its instrument. His inquity taught his mouth what to say. choosest the tongue of the crafty] i. e. choosest and makest use of,—speakest as the crafty do. The charge of Eliphaz is that Job’s complaint of unrighteousness in God’s treatment of him and his assertions of his own innocence, and such words as those in ch. Job 12:6, were mere crafty pretences put forward to cover his own wickedness. If the first clause have precisely the same sense as the latter, the word “iniquity” must be translated “guilt.”
Read Cambridge on Job 15 →Albert Barnes1798–1870Barnes' Notes on the BibleFor thy mouth uttereth thine iniquity - Margin, “teacheth.” That is, “your whole argument shows that you are a guilty man.
Read Albert Barnes on Job 15 →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
For your iniquity instructs your mouth, and you choose the language of the crafty.
For your iniquity teaches your mouth, and you choose the language of the crafty.
For your iniquity instructs your mouth, and you choose the language of the crafty.
Your sin inspires your mouth; you choose the language of the crafty.
Tyndale line
For thy mouth uttereth thine iniquity, and thou choosest the tongue of the crafty.
For thine iniquity teacheth thy mouth, And thou choosest the tongue of the crafty.
For thine iniquity teacheth thy mouth, and thou choosest the tongue of the crafty.
For thy mouth uttereth thy iniquity, and thou choosest the tongue of the crafty.
For thy mouth declareth thine iniquitie, seeing thou hast chosen ye tongue of the crafty.
Strictly literal
For thy mouth uttereth thine iniquity, and thou hast chosen the tongue of the crafty.
For thy mouth teacheth thine iniquity, And thou chooseth the tongue of the subtile.
For your mouth teaches your iniquity, || And you choose the tongue of the cunning.
For thy iniquity teacheth thy mouth, so that thou choosest the language of the crafty.
for your iniquity teaches your mouth; you choose to have the tongue of a crafty man.
From the Latin
For thy iniquity hath taught thy mouth, and thou imitatest the tongue of blasphemers.
Simplified
It's your sins that are doing the talking, and you are choosing deceptive words.
For your mouth is guided by your sin, and you have taken the tongue of the false for yourself.
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 reads: כִּ֤י יְאַלֵּ֣ף עֲוֹנְךָ֣ פִ֑יךָ וְ֝תִבְחַ֗ר לְשׁ֣וֹן עֲרוּמִֽים׃. The Septuagint matches five of the seven words, indicating a close relationship between the two texts, though the Greek translation reflects a different syntactic structure.
כִּ֤י יְאַלֵּ֣ף עֲוֹנְךָ֣ פִ֑יךָ וְ֝תִבְחַ֗ר לְשׁ֣וֹן עֲרוּמִֽים׃
5 of the 7 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 Job 15:5
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.
כִּי (ki) is a conjunction primarily meaning 'that,' 'for,' or 'when.' It indicates causal relationships and can express conditions like 'if' or 'though.' The word is versatile, appearing in various contexts to convey certainty, exception, or concession. Notably, it can combine with other particles to modify its meaning, such as in the phrase כִּי אם־ (ki im), meaning 'that if.'
כִּי conj. that, for, when
that
Of time, when, of the past
elsewhere כִּי has a force approximating to if, though it usu. represents a case as more likely to occur than אִם
when or if, with a concessive force, i.e. though
Because, since
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
כִּי עַל כֵּן forasmuch as
base
H3588a כִּי that, for, when . that
. . Of time, when, of the past
. elsewhere כִּי has a force approximating to if, though it usu. represents a case as more likely to occur than אִם
. when or if, with a concessive force, i.e. though
. Because, since
H3588b 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
H3588c כִּי עַל כֵּן forasmuch as
3588 kiy kee
a primitive particle (the full form of the prepositional
prefix) indicating causal relations of all kinds, antecedent
or consequent; (by implication) very widely used as a relative
conjunction or adverb (as below); often largely modified by
other particles annexed:--and, + (forasmuch, inasmuch,
where-)as, assured(-ly), + but, certainly, doubtless, + else,
even, + except, for, how, (because, in, so, than) that, +
nevertheless, now, rightly, seeing, since, surely, then,
therefore, + (al- )though, + till, truly, + until, when,
whether, while, whom, yea, yet.
כִּי (ki) — for.
1) that, for, because, when, as though, as, because that, but, then, certainly, except, surely, since
1a) that
1a1) yea, indeed
1b) when (of time)
1b1) when, if, though (with a concessive force)
1c) because, since (causal connection)
1d) but (after negative)
1e) that if, for if, indeed if, for though, but if
1f) but rather, but
1g) except that
1h) only, nevertheless
1i) surely
1j) that is
1k) but if
1l) for though
1m) forasmuch as, for therefore
כִּי [אם] (ki im) — that if: except.
1) except if
1a) but if
1b) even though
כִּי [עַל כֵּן] (ki [al ken]) — for as that: since.
1) that, for, because, when, as though, as, because that, but, then, certainly, except, surely, since
1a) that
1a1) yea, indeed
1b) when (of time)
1b1) when, if, though (with a concessive force)
1c) because, since (causal connection)
1d) but (after negative)
Conj — ParticleHTc
for (ki (conjunction), le, from 'el (preposition), and various other words. In the New Testament also the words are various, chiefly gar, kai gar, hoti (conjunctions); anti apo eis dia (accusative), epi (dative and accusative), peri (genitive), pros (genitive and accusative), huper (genitive) (prepositions)): the English Revised Version and the American Standard Revised Version give in many cases more literal or more accurate renderings than those in the King James Version.
In the New Testament the most important preps. from a doctrinal point of view are anti, "face to face," "over against," "instead," "on behalf of," peri, "around," "about," "concerning," huper, "over," "on behalf of." The first has been claimed as stating the substitutionary nature of Christ's sacrifice as contrasted with huper and peri, more frequently used of it. But, although anti in the New Testament often means…
אָלַף (alaf) is a primitive root meaning to associate with, which encompasses the concepts of learning and teaching. The verb can be used in different forms: in the Qal stem, it means to learn, while in the Piel stem, it means to teach. This word captures the relationship between learning and instruction.
[אָלַף] vb. learn
Qal Impf.
Pi. teach
base
H502 אָלַף
502 'alph aw-lof'
a primitive root, to associate with; hence, to learn (and
causatively to teach):--learn, teach, utter.
אָלַף (a.laph) — to teach/learn.
1) to learn
1a) (Qal) to learn
1b) (Piel) to teach
V-Piel-Imperf-3ms — Verb · Piel · imperfect third person masculine singularHVpi3ms
עָוֹן (avon) refers to iniquity, guilt, or the punishment associated with iniquity. It encompasses concepts of moral evil, such as perversity and depravity, and includes the consequences or punishment for these actions. The term appears in contexts like 2 Kings 7:9 and Psalm 51:5, highlighting its significance in discussions of sin and guilt.
עָוֹן n.m. iniquity, guilt, or punishment of iniquity
base
H5771 עָוֹן iniquity, guilt, or punishment of iniquity
5771 `avon aw-vone'
or oavown (2 Kings 7:9; Psalm 51:5 (7)) {aw-vone'}; from
5753; perversity, i.e. (moral) evil:--fault, iniquity,
mischeif, punishment (of iniquity), sin.
see HEBREW for 07
see HEBREW for 05753
עָוֺן (a.van) — iniquity: crime.
: crime
1) perversity, depravity, iniquity, guilt or punishment of iniquity
1a) iniquity
1b) guilt of iniquity, guilt (as great), guilt (of condition)
1c) consequence of or punishment for iniquity
עָוֺן (a.van) — iniquity: guilt.
: guilt
1) perversity, depravity, iniquity, guilt or punishment of iniquity
1a) iniquity
1b) guilt of iniquity, guilt (as great), guilt (of condition)
1c) consequence of or punishment for iniquity
עָוֺן (a.van) — iniquity: punishment.
: punishment
1) perversity, depravity, iniquity, guilt or punishment of iniquity
1a) iniquity
1b) guilt of iniquity, guilt (as great), guilt (of condition)
1c) consequence of or punishment for iniquity
N-cs | Suff — Noun common masculine singular construct · suffixHNcmsc/Sp2ms
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
N-ms | Suff — Noun common masculine singular construct · suffixHNcmsc/Sp2ms
בָּחַר (bachar) is a Hebrew verb meaning to choose or select. It encompasses actions like examining and trying, indicating both divine and human choices. The word can appear in various forms, such as being chosen or selected. It is used in contexts of making decisions, often with specific prepositions indicating the nature of the choice.
בָּחַר vb. choose
Qal
with בְּ,
divine choice
man’s choice
with אֲשֶׁר:
divine choice
man’s choice
with acc. & לְ, choose some one or something for
with acc. and מִן, choose, select from
acc.
divine choice
man’s choice
with עַל, for this hast thou chosen rather than affliction
with לְ of acc. chosen
test, try
Niph. to be chosen
Pu. chosen, selected
base
H977 בָּחַר examine, try .. examine, scrutinize, try
. prove, test, try
. to be tried, proved
. the trial has been made
977 bachar baw-khar'
a primitive root; properly, to try, i.e. (by implication)
select:--acceptable, appoint, choose (choice), excellent,
join, be rather, require.
בָּחַר (ba.char) — to choose.
1) to choose, elect, decide for
1a) (Qal) to choose
1b) (Niphal) to be chosen
1c) (Pual) to be chosen, selected
Conj | V-Qal-Imperf-2ms — Conjunction · verb qal second person masculine singularHC/Vqu2ms
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)
N-cs — Noun common · both singular constructHNcbsc
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…
עָרוּם (aruwm) describes a quality of being crafty, shrewd, or sensible, often with a negative connotation of cunning. The term is derived from a passive form of another root, and it encompasses meanings like subtle and prudent. It appears in various contexts in the Old Testament, highlighting traits that can be both positive and negative.
עָרוּם adj. crafty, shrewd, sensible
base
H6175 עָרוּם crafty, shrewd, sensible
6175 `aruwm aw-room'
passive participle of 6191; cunning (usually in a bad
sense):--crafty, prudent, subtil.
see HEBREW for 06191
עָרוּם (a.rum) — prudent.
1) subtle, shrewd, crafty, sly, sensible
1a) crafty
1b) shrewd, sensible, prudent
Adj — AdjHAampa
pe'-p'-l: In English Versions of the Bible represents something over a dozen Hebrew and Greek words. Of these, in the Old Testament, `am, is overwhelmingly the most common (about 2,000 times), with le'om, and goy, next in order; but the various Hebrew words are used with very little or no difference in force (e.g. Pr 14:28; but, on the other hand, in Ps 44 contrast verses 12 and 14). Of the changes introduced by the Revised Version (British and American) the only one of significance (cited explicitly in the Preface to the English Revised Version) is the frequent use of the plural "peoples" (strangely avoided in the King James Version except Re 10:11; 17:15), where other nations than Israel are in question. So, for instance, in Ps…