Micah 7:5 — Word Study
WLCאַל־ תַּאֲמִ֣ינוּ בְרֵ֔עַ אַֽל־ תִּבְטְח֖וּ בְּאַלּ֑וּף מִשֹּׁכֶ֣בֶת חֵיקֶ֔ךָ שְׁמֹ֖ר פִּתְחֵי־ פִֽיךָ׃
BSADo notʼal [by no means, under no circumstances] relyʼâman▸ on a friendrêaʻ [neighbor, companion] do notʼal [never, at no time] trustbâṭach▸ ◂in a companionʼallûwph [leader, guide] Sealshâmar [keep, guard] the doorspethach [entrances, openings] of your mouthpeh from her who liesshâkab [the one, your intimate partner, rests, sleeps] in your armschêyq [bosom, chest]
| Greek | English | Parsing |
|---|---|---|
| אַל־ | may not | Particle |
| תַּאֲמִ֣ינוּ | you believe | Verb, Hiphil, imperfect second person masculine plural |
| בְרֵ֔עַ | in a neighbor | Preposition, noun common masculine singular absolute |
| אַֽל־ | may not | Particle |
| תִּבְטְח֖וּ | you trust | Verb, Qal, jussive second person masculine plural |
| בְּאַלּ֑וּף | in a close friend | Preposition |
| מִשֹּׁכֶ֣בֶת | from [she who] lies of | Preposition, verb qal participle (active) feminine singular common |
| חֵיקֶ֔ךָ | bosom your | Noun common masculine singular construct, suffix |
| שְׁמֹ֖ר | guard | Verb, Qal, imperative second person masculine singular |
| פִּתְחֵי־ | [the] openings of | Noun common, masculine plural construct |
| פִֽיךָ׃ | mouth your | Noun common masculine singular construct, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Do not rely on a friend; do not trust in a companion. Seal the doors of your mouth from her who lies in your arms. |
| KJV | ¶ Trust ye not in a friend, put ye not confidence in a guide: keep the doors of thy mouth from her that lieth in thy bosom. |
| ASV | Trust ye not in a neighbor; put ye not confidence in a friend; keep the doors of thy mouth from her that lieth in thy bosom. |
| YLT | Believe not in a friend, trust not in a leader, From her who is lying in thy bosom keep the openings of thy mouth. |
| WEB | Don’t trust in a neighbor. Don’t put confidence in a friend. With the woman lying in your embrace, be careful of the words of your mouth! |
| BBE | Put no faith in a friend, do not let your hope be placed in a relation: keep watch on the doors of your mouth against her who is resting on your breast. |
Where they part company is שְׁמֹ֖ר — see How Translations Differ.
The main clause commands caution in relationships, followed by specific instructions on guarding one's speech.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbאָמַן
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 — Micah 7:5
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 — Warnings Against Trusting Othersgenerated
Micah 7:5 speaks to the fragility of trust in relationships, particularly during tumultuous times. The surrounding verses illustrate a society where even familial bonds are strained, emphasizing the need for vigilance and discernment in whom to trust. The call to seal the mouth suggests a protective stance towards one's words and confidences, especially regarding intimate relationships.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Job 6:14–15 | A despairing man should have the kindness of his friend, even if he forsakes the fear of the Almighty. |
| 2 | Psalm 118:8–9 | It is better to take refuge in the LORD than to trust in man. |
| 3 | Jeremiah 9:4 | “Let everyone guard against his neighbor; do not trust any brother, for every brother deals craftily, and every friend spreads slander. |
| 4 | Matthew 10:16 | Behold, I am sending you out like sheep among wolves; therefore be as shrewd as snakes and as innocent as doves. |
| 5 | Judges 16:5–20 | The lords of the Philistines went to her and said, “Entice him and find out the source of his great strength and how we can overpower him to tie him up and subdue him. Then each one of us will give you eleven hundred shekels of silver. ” |
The Treasury of Scripture Knowledge — 5 references, hung on the phrase they belong to
The Key Word — שְׁמֹ֖ר, she.Morgenerated
The verb שָׁמַר (shamar) means to keep, guard, or observe. It conveys a sense of vigilance and protection, akin to guarding a treasure or keeping a promise. Here, it emphasizes the importance of being cautious with one's words and who they are shared with.
The imperative form indicates a strong command, urging the listener to take immediate action in safeguarding their speech and confidences, particularly from those who may not be trustworthy.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, which uses the phrase Seal the doors of your mouth.
Sentence Structuregenerated
The finite verb שְׁמֹ֖ר, guard, governs the entire command, with several phrases detailing what to guard against and from whom. The structure emphasizes the imperative nature of the command, placing the action front and center.
The verse is built around a series of prohibitions followed by the imperative, creating a rhythm of caution that underscores the urgency of the message.
Septuagint Backgroundgenerated
The Septuagint translates שְׁמֹ֖ר as φύλαχαι, meaning to guard or keep watch. This choice aligns with the Hebrew intent of vigilance but may suggest a broader sense of protection over one's words and relationships.
The translation reflects a consistent theme of safeguarding against betrayal or deceit, reinforcing the message of the original Hebrew.
In plain words — the whole versegenerated
Micah 7:5 warns not to trust friends or companions, especially in difficult times. It advises to guard what you say, particularly to those who are close to you, as they may not always have your best interests at heart.
Frequently Asked Questionsgenerated
It means to be careful about what you say and to whom, especially regarding personal matters.
Micah highlights that in times of trouble, even those closest to us may not be reliable, so caution is necessary.
It serves as a reminder to be discerning in our trust and to protect our words, especially in intimate relationships.
The surrounding verses paint a picture of societal breakdown, urging us to be vigilant in our interactions and relationships.
Reflection Questionsgenerated
- In what ways have I seen trust broken in my relationships?
- How can I practice guarding my words in my daily interactions?
- What steps can I take to ensure I am discerning in whom I trust?
- How does the message of Micah 7:5 resonate with my current life situation?
The early church on this verse — how the Fathers read it
John Cassian references this verse in discussing the weight of intention in spiritual discipline, highlighting the complexities of truth and trust.
[In spiritual discipline], the disposition of the doer is given more weight than the thing that is done. Even the truth at times is found to have harmed some people and a lie to have helped them.Early Church Fathers on Micah 7 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Micah 7:5 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleTrust ye not in a friend,.... This is not said to lessen the value of friendship; or to discourage the cultivation of it with agreeable persons; or to dissuade from a confidence in a real friend; or
Read John Gill on Micah 7 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryTrust ye not in a friend, put ye not confidence in a guide: keep the doors of thy mouth from her that lieth in thy bosom. Trust ye not in a friend - faith is kept nowhere: all to a man are treacherous (Jeremiah 9:2-6).
Read Robert Jamieson on Micah 7 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleTrust ye not in a friend: most prodigiously treacherous were the people of that age, and since none upright, all lay in wait for blood, and were turned hunters of brethren, it is but necessary caution that they trust no friendship. A guide; either a governor, who ought to guide; or equal, who being of intimate familiarity usually do guide; or a husband, as the word imports. Keep the doors of thy mouth; watch thy words, let not thy tongue discover any secret or utter any words which may be danger to thyself, or give an advantage to thine enemy. From her that lieth in thy bosom; a periphrasis of a wife in honest times; but whether in debauched times, as these are of which the prophet did…
Read Matthew Poole on Micah 7 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsMicah 7:5 Trust ye not in a friend, put ye not confidence in a guide: keep the doors of thy mouth from her that lieth in thy bosom.Ver. 5. Trust ye not in a friend] Friends (said Socrates), there is no friend: and a friend is a changeable creature, saith another (ζωονευμεταβλητον); all in changeable colours as the peacock, as often changed as moved. Besides, many friends are not more fickle than false, like deep ponds, clear at the top, and all muddy at the bottom. Fide ergo: sed cui vide. Try before you trust; and when you have tried your utmost, trust not overly far, lest you cry out at length, as Queen Elizabeth did, In trust I have found treason; or as Julius Caesar, when stabbed by…
Read John Trapp on Micah 7 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(5, 6) Trust ye not . . .—All is now distrust and suspicion. The households are divided each against itself, and the relationships which should mean mutual confidence and support have become the occasion of the most bitter hostility. Our Lord adopts these words to express the strife and division which, He foresaw, would defile Christianity. (Comp. Matthew 10:35; Mark 13:12; Luke 12:53.)
Read Charles John Ellicott on Micah 7 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 5. Trust ye not in a friend] These times will be so evil, and the people so wicked, that all bonds will be dissolved; and even the most intimate will betray each other, when they can hope to serve themselves by it. On this passage, in the year 1798, I find I have written as follows: - "Trust ye not in a friend. - Several of those whom I have delighted to call by that name have deceived me. "Put ye not confidence in a guide. - Had I followed some of these I should have gone to perdition. "Keep the door of thy mouth from her that lieth in thy bosom. - My wife alone never deceived me." It is now twenty-seven years since, and I find no cause to alter what I then wrote.
Read AdamClarke on Micah 7 →CambridgeThe Cambridge Bible for Schools and CollegesMicah 7:1-6. These verses should be read in connexion with Chap. 6.
Read Cambridge on Micah 7 →Albert Barnes1798–1870Barnes' Notes on the BibleTrust ye not in a friend - It is part of the perplexity of crooked ways, that all relationships are put out of joint. Selfishness rends each from the other, and disjoints the whole frame of society.
Read Albert Barnes on Micah 7 →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
Do not rely on a friend; do not trust in a companion. Seal the doors of your mouth from her who lies in your arms.
Don’t trust in a neighbor. Don’t put confidence in a friend. With the woman lying in your embrace, be careful of the words of your mouth!
Do not rely on a friend; do not trust in a companion. Seal the doors of your mouth from her who lies in your arms.
Do not rely on a friend; do not trust a companion! Don’t even share secrets with the one who lies in your arms!
Tyndale line
¶ Trust ye not in a friend, put ye not confidence in a guide: keep the doors of thy mouth from her that lieth in thy bosom.
Trust ye not in a neighbor; put ye not confidence in a friend; keep the doors of thy mouth from her that lieth in thy bosom.
Trust ye not in a friend, put ye not confidence in a guide: keep the doors of thy mouth from her that lieth in thy bosom.
Trust ye not in a friend, put ye not confidence in a guide: keep the doors of thy mouth from her that lieth in thy bosom.
Trust ye not in a friend, neither put ye confidence in a counseller: keepe the doores of thy mouth from her that lyeth in thy bosome.
Strictly literal
Believe ye not in a companion, put not confidence in a familiar friend: keep the doors of thy mouth from her that lieth in thy bosom.
Believe not in a friend, trust not in a leader, From her who is lying in thy bosom keep the openings of thy mouth.
Do not believe in a friend, || Do not trust in a leader, || From her who is lying in your bosom keep the openings of your mouth.
Trust ye not in a friend, put ye not confidence in a confidant: from her that lieth in thy bosom guard the doors of thy mouth.
Do not trust any neighbor; put no confidence in any friend. Be careful about what you say even to the woman who lies in your arms.
From the Latin
Believe not a friend, and trust not in a prince: keep the doors of thy mouth from her that sleepeth in thy bosom.
Simplified
Don't trust a neighbor, don't rely on a friend. Watch what you say even to the one who lies in your arms.
Put no faith in a friend, do not let your hope be placed in a relation: keep watch on the doors of your mouth against her who is resting on your breast.
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the MACULA Hebrew treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran
The Masoretic Text and the Septuagint largely agree in wording, with 9 of the 11 words matched. The Dead Sea Scrolls also align closely with the Masoretic Text, though some words are partially restored, indicating a similar tradition of the text.
אַל־ תַּאֲמִ֣ינוּ בְרֵ֔עַ אַֽל־ תִּבְטְח֖וּ בְּאַלּ֑וּף מִשֹּׁכֶ֣בֶת חֵיקֶ֔ךָ שְׁמֹ֖ר פִּתְחֵי־ פִֽיךָ׃
9 of the 11 words are matched. This is the word-by-word correspondence, not the Septuagint's own sentence — its word order and its articles are its own.
אל תאמינו ברע ואל תבטחו באלוף משכבת חיק׳ך שמר פתחי פי׳ך
7 words on the leather — 4 partly restored.
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 Micah 7:5
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.
אַל (al) is a negative particle meaning 'not' or 'no,' often used to express a wish or prohibition rather than an objective fact. It can also function as a noun meaning 'nothing.' The lexicons highlight its use in various contexts, including deprecative forms, but do not show significant disagreement.
אַל adv. of negation, denying however, not objectively as a fact, but subjectively as a wish, expressing therefore a deprecation or prohibition
base
H408 אַל adv. of negation, denying however, not objectively as a fact, but subjectively as a wish, expressing therefore a deprecation or prohibition
408 'al al
a negative particle (akin to 3808); not (the qualified
negation, used as a deprecative); once (Job 24:25) as a noun,
nothing:--nay, neither, + never, no ,nor, not, nothing
(worth), rather than.
see HEBREW for 03808
אַל (al) — not.
1) not, no, nor, neither, nothing (as wish or preference)
1a) do not, let not (with a verb)
1b) let there not be (with a verb understood)
1c) not, no (with substantive)
1d) nothing (as substantive)
Aramaic equivalent: al (אַל "not" H0409)
Part — ParticleHTn
אָמַן (aman) is a Hebrew root meaning to support or confirm, with applications ranging from nurturing (as a foster parent or nurse) to establishing trust and reliability. It encompasses concepts of faithfulness, permanence, and assurance. The entries highlight its use in various forms, including verbs and nouns, but do not indicate any significant disagreement among lexicons.
[אָמַן] vb. confirm, support
Qal
as vb. support, nourish
as subst. foster-father
foster-mother, nurse
pillars, supporters of the door
Niph.
carried by nurse
made firm, sure, lasting
confirmed, established, sure
verified, confirmed
reliable, faithful, trusty
Hiph.
stand firm
trust, believe
base
H539 אָמַן confirm, support .. as vb. support, nourish
. as subst. foster-father
. foster-mother, nurse
. pillars, supporters of the door
. . carried by nurse
. made firm, sure, lasting
. confirmed, established, sure
. verified, confirmed
. reliable, faithful, trusty
. . stand firm
. trust, believe
539 'aman aw-man'
a primitive root; properly, to build up or support; to foster
as a parent or nurse; figuratively to render (or be) firm or
faithful, to trust or believe, to be permanent or quiet;
morally to be true or certain; once (Isa. 30:21;
interchangeable with 541) to go to the right hand:--hence,
assurance, believe, bring up, establish, + fail, be faithful
(of long continuance, stedfast, sure, surely, trusty,
verified), nurse, (-ing father), (put), trust, turn to the
right.
see HEBREW for 0541
אָמַן (a.man) — be faithful.
1) to support, confirm, be faithful
1a) (Qal)
1a1) to support, confirm, be faithful, uphold, nourish
1a1a) foster-father (subst.)
1a1b) foster-mother, nurse
1a1c) pillars, supporters of the door
1b) (Niphal)
1b1) to be established, be faithful, be carried, make firm
1b1a) to be carried by a nurse
1b1b) made firm, sure, lasting
1b1c) confirmed, established, sure
1b1d) verified, confirmed
1b1e) reliable, faithful, trusty
1c) (Hiphil)
1c1) to stand firm, to trust, to be certain, to believe in
1c1a) stand firm
1c1b) trust, believe
Aramaic equivalent: a.man (אֲמַן "to trust" H0540)
V-Hiphil-Juss-2mp — Verb · Hiphil · imperfect second person masculine pluralHVhi2mp
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)
Prep | N-ms — Preposition · noun common masculine singular absoluteHR/Ncmsa
na'-ber (rea`, `amith, "friend," qarobh, shakhen; ho plesion, "near" geiton, (compare 2 Macc 6:8; 9:25), "inhabitant"; Latin proximus (2 Esdras 15:19), civis (2 Esdras 9:45; 10:2, the Revised Version margin "townman")):
1. As Described in the Old Testament:
In the Old Testament, the relationship of neighborhood involves moral and social obligations which are frequently emphasized. These are in the main described in negative rather than positive terms; e.g. there are special injunctions not to bear false witness against a neighbor (Ex 20:16; De 5:20; Pr 25:18), or in any way to deal falsely with him, defraud him, frame malicious devices or harbor evil thoughts against him (Ex…
At the time of our Savior, the Pharisees had restrained the meaning of the word "neighbor" to those of their own nation, or to their own friends; holding, that to hate their enemy was not forbidden by the law, Mt 5:43. But our Savior informed them that the whole world was neighbors; that they ought not to do to another what they would not have done to themselves; and that this charity extended even to enemies. See the beautiful parable of the Good Samaritan, the real neighbor to the distressed, Lu 10:29.
אַל (al) is a negative particle meaning 'not' or 'no,' often used to express a wish or prohibition rather than an objective fact. It can also function as a noun meaning 'nothing.' The lexicons highlight its use in various contexts, including deprecative forms, but do not show significant disagreement.
אַל adv. of negation, denying however, not objectively as a fact, but subjectively as a wish, expressing therefore a deprecation or prohibition
base
H408 אַל adv. of negation, denying however, not objectively as a fact, but subjectively as a wish, expressing therefore a deprecation or prohibition
408 'al al
a negative particle (akin to 3808); not (the qualified
negation, used as a deprecative); once (Job 24:25) as a noun,
nothing:--nay, neither, + never, no ,nor, not, nothing
(worth), rather than.
see HEBREW for 03808
אַל (al) — not.
1) not, no, nor, neither, nothing (as wish or preference)
1a) do not, let not (with a verb)
1b) let there not be (with a verb understood)
1c) not, no (with substantive)
1d) nothing (as substantive)
Aramaic equivalent: al (אַל "not" H0409)
Part — ParticleHTn
בָּטַח (batach) is a Hebrew verb meaning to trust or have confidence. It conveys a sense of security and boldness, both in a personal sense and when causing others to feel secure. The entries indicate its use in different forms, such as Qal and Hiphil, covering aspects of trust and confidence.
בָּטַח vb. trust
Qal
trust
be confident
Hiph. cause to trust, make secure
base
H982 בָּטַח trust . trust
. be confident
982 batach baw-takh'
a primitive root; properly, to hie for refuge (but not so
precipitately as 2620); figuratively, to trust, be confident
or sure:--be bold (confident, secure, sure), careless (one,
woman), put confidence, (make to) hope, (put, make to) trust.
see HEBREW for 02620
בָּטַח (ba.tach) — to trust.
1) to trust
1a) (Qal)
1a1) to trust, trust in
1a2) to have confidence, be confident
1a3) to be bold
1a4) to be secure
1b) (Hiphil)
1b1) to cause to trust, make secure
2) (TWOT) to feel safe, be careless
V-Qal-Juss-2mp — Verb · Qal · jussive second person masculine pluralHVqj2mp
→ See FAITH
- God is the true object of
- The fear of God leads to
- ENCOURAGEMENTS TO
. The everlasting strength of God
. The goodness of God
. The loving-kindness of God
אַלּוּף (al-luph) has meanings related to both tameness and leadership. It can refer to something that is tame or docile, as well as to a friend or chief. The word is built from the root associated with familiarity and gentleness, and it can denote a captain or governor in a leadership context.
אַלּוּף adj. tame
tame, docile
n.m. friend, intimate
i.q.
base
אַלּוּף n.m. chief, chiliarch
base
H441a אַלּוּף tame H441b אַלּוּף chief, chiliarch
441 'alluwph al-loof'
or (shortened) talluph {al-loof'}; from 502; familiar; a
friend, also gentle; hence, a bullock (as being tame; applied,
although masculine, to a cow); and so, a chieftain (as
notable, like neat cattle):--captain, duke, (chief) friend,
governor, guide, ox.
see HEBREW for 0502
אַלּוּף (al.luph) — tame.
1) tame, docile
2) friend, intimate
אַלּוּף (al.luph) — chief.
chief
Prep | Adj — PrepositionHR/Aamsa
Abraham is signally honored in being called "the friend of God," Isa 41:8 Jas 2:23. Christ granted a similar honor and blessing to his disciples, Joh 15:15. It is a different word, however, in Greek, by which he addressed Judas, Mt 26:50; the word there translated friend, means simply companion, and appears to have been used as a conversational term not implying friendship. The same word occurs in Mt 20:13 22:12.
The Hebrew word שָׁכַב (shakab) is a primitive root meaning 'to lie down.' It covers a range of meanings including resting, lodging, engaging in sexual relations, and lying down in death. The word appears in various forms, such as Qal, Niphal, Pual, Hiphil, and Hophal, indicating different nuances of lying down. Notably, it can also figuratively mean to relax.
שָׁכַב 212 vb. lie down
Qal
lie down
= lodge (for night)
of sexual relations, lie with
lie down in death
esp. in phr. lie down with his fathers
fig. = relax
Niph. Pu. = be lain with (sexually; subj. women), only as Qr for Kt [שָׁגֵל] Niph. Pu. q.v.
Hiph. lay
Hoph. laid
base
H7901 שָׁכַב lie down .. lie down
. = lodge (for night)
. of sexual relations, lie with
. . lie down in death
. esp. in phr. lie down with his fathers
. fig. = relax
. Pu. = be lain with (sexually; subj. women), only as Qr for Kt [שָׁגֵל] Niph. Pu. q.v.
. lay
. laid
7901 shakab shaw-kab'
a primitive root; to lie down (for rest, sexual connection,
decease or any other purpose):--X at all, cast down,
((lover-))lay (self) (down), (make to) lie (down, down to
sleep, still with), lodge, ravish, take rest, sleep, stay.
שָׁכַב (sha.khav) — to lie down: lay down.
: lay_down/lie_with
1) to lie down
1a) (Qal)
1a1) to lie, lie down, lie on
1a2) to lodge
1a3) to lie (of sexual relations)
1a4) to lie down (in death)
1a5) to rest, relax (fig)
1b) (Niphal) to be lain with (sexually)
1c) (Pual) to be lain with (sexually)
1d) (Hiphil) to make to lie down
1e) (Hophal) to be laid
שָׁכַב (sha.khav) — to lie down: sleep.
: sleep/rest
1) to lie down
1a) (Qal)
1a1) to lie, lie down, lie on
1a2) to lodge
1a3) to lie (of sexual relations)
1a4) to lie down (in death)
1a5) to rest, relax (fig)
1b) (Niphal) to be lain with (sexually)
1c) (Pual) to be lain with (sexually)
1d) (Hiphil) to make to lie down
1e) (Hophal) to be laid
שָׁכַב (sha.khav) — to lie down: have sex.
: have_sex
1) to lie down
1a) (Qal)
1a1) to lie, lie down, lie on
1a2) to lodge
1a3) to lie (of sexual relations)
1a4) to lie down (in death)
1a5) to rest, relax (fig)
Prep | V-Qal — Preposition · verb qal participle (active) feminine singular commonHR/Vqrfsc
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…
חֵיק (cheq) means 'bosom' and can refer to the literal or figurative sense of being enclosed, such as in the body or in garments. It encompasses meanings like embrace, lap, and secret, indicating a sense of intimacy or closeness. The entries suggest a range of uses, including physical and metaphorical contexts.
חֵיק, חֵק n.[m.] bosom
of fold of garment, at breast
carry in bosom
bosom as part of body
base
H2436 חֵיק, חֵק bosom
2436 cheyq khake
or cheq {khake}; and chowq {khoke}; from an unused root,
apparently meaning to inclose; the bosom (literally or
figuratively):--bosom, bottom, lap, midst, within.
חֵיק (cheq) — bosom: embrace.
: embrace/chest
bosom, hollow, bottom, midst
חֵיק (cheq) — bosom: garment.
: garment
bosom, hollow, bottom, midst
A sub-meaning of cheq (חֵיק ": embrace" H2436)
חֵיק (cheq) — bosom: lap.
: lap/base
bosom, hollow, bottom, midst
A sub-meaning of cheq (חֵיק ": embrace" H2436)
חֵיק (cheq) — bosom: secret.
: secret
bosom, hollow, bottom, midst
A sub-meaning of cheq (חֵיק ": embrace" H2436)
N-ms | Suff — Noun common masculine singular construct · suffixHNcmsc/Sp2ms
The Hebrew word שָׁמַר (*shamar*) is a primitive root meaning to keep, guard, or observe. It encompasses a wide range of actions including protecting, waiting for, and celebrating obligations like the Sabbath. The verb appears in various forms, indicating nuances such as being on guard or refraining from certain actions. It is used extensively in the Old Testament, reflecting both physical and moral vigilance.
שָׁמַר 465 vb. keep, watch, preserve
Qal 425
keep, have charge of
keep, guard, captives
hence, watch for, wait for
watch, observe
keep, retain, of storing up (food)
keep within bounds, restrain
observe, celebrate
keep sabbath
of other obligations
observe = follow dictates of (prudence, justice, kindness, wisdom)
sts. י׳ subj.
keep, reserve, weeks of harvest
Niph.
36be on one's guard
keep oneself, refrain, abstain
be kept, guarded
Pi. those paying regard to false vanities
Hithp. I kept myself from
base
H8104 שָׁמַר keep, watch, preserve .. . keep, have charge of
. keep, guard, captives
. hence, watch for, wait for
. watch, observe
. . keep, retain, of storing up (food)
. keep within bounds, restrain
. . observe, celebrate
. keep sabbath
. of other obligations
. observe = follow dictates of (prudence, justice, kindness, wisdom)
. sts. י׳ subj.
. keep, reserve, weeks of harvest
. . be on one's guard
. keep oneself, refrain, abstain
. be kept, guarded
. those paying regard to false vanities
. I kept myself from
8104 shamar shaw-mar'
a primitive root; properly, to hedge about (as with thorns),
i.e. guard; generally, to protect, attend to, etc.:--beward,
be circumspect, take heed (to self), keep(-er, self), mark,
look narrowly, observe, preserve, regard, reserve, save
(self), sure, (that lay) wait (for), watch(-man).
שָׁמַר (sha.mar) — to keep: obey.
: obey/observe
1) to keep, guard, observe, give heed
1a) (Qal)
1a1) to keep, have charge of
1a2) to keep, guard, keep watch and ward, protect, save life
1a2a) watch, watchman (participle)
1a3) to watch for, wait for
1a4) to watch, observe
1a5) to keep, retain, treasure up (in memory)
1a6) to keep (within bounds), restrain
1a7) to observe, celebrate, keep (sabbath or covenant or commands), perform (vow)
1a8) to keep, preserve, protect
1a9) to keep, reserve
1b) (Niphal)
1b1) to be on one's guard, take heed, take care, beware
1b2) to keep oneself, refrain, abstain
1b3) to be kept, be guarded
1c) (Piel) to keep, pay heed
1d) (Hithpael) to keep oneself from
שָׁמַר (sha.mar) — to keep: guard.
: guard
1) to keep, guard, observe, give heed
1a) (Qal)
1a1) to keep, have charge of
1a2) to keep, guard, keep watch and ward, protect, save life
1a2a) watch, watchman (participle)
V-Qal-Impv-2ms — Verb · Qal · imperative second person masculine singularHVqv2ms
gard:
(1) sar ha-Tabbachim, "captain of the guard," literally, "slaughterers" (Ge 37:36; 39:1; 40:3,1; 41:10,12); rabh Tabbachim (2Ki 25:8,11,20; Jer 39:9, etc.); rabh tabbachayyah (Da 2:14); ratsim, "guard," the King James Version "footmen" (1Sa 22:17); sare ha-ratsim, "chief of the guard" the King James Version "captains of the guard" (1Ki 14:27); ta' ha-ratsim, "guard-chamber" (1Ki 14:28; compare Eze 40:21, etc., where "lodges" are "guardrooms"; see A.B.…
Guard
(1.) Heb. tabbah (properly a “cook,” and in a secondary sense “executioner,” because this office fell to the lot of the cook in Eastern countries), the bodyguard of the kings of Egypt (Gen. 37:36) and Babylon (2 Kings 25:8; Jer. 40:1; Dan. 2:14).
(2.) Heb. rats, properly a “courier,” one whose office was to run before the king’s chariot (2 Sam. 15:1; 1 Kings 1:5). The couriers were also military guards (1 Sam. 22:17; 2 Kings 10:25). They were…
→ See WATCHMAN
פֶּ֫תַח (pethach) refers to an opening, such as a doorway or entrance. It is derived from a root meaning to open and encompasses terms like gate and entrance way. The entries consistently highlight its literal and figurative uses, but do not provide specific verse references.
פֶּ֫תַח 164 n.m. opening, doorway, entrance
base
H6607 פֶּ֫תַח opening, doorway, entrance
6607 pethach peh'-thakh
from 6605; an opening (literally), i.e. door (gate) or
entrance way:--door, entering (in), entrance (-ry), gate,
opening, place.
see HEBREW for 06605
פֶּ֫תַח (pe.tach) — entrance.
opening, doorway, entrance
N-mp — Noun common · masculine plural constructHNcmpc
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
The Hebrew word פֶּה (*peh*) means 'mouth' and encompasses various meanings, including the mouth of a person or animal, as well as openings or orifices. It can also refer to speech, edges, and portions. Additionally, it denotes a weight equal to one third of a shekel, found in 1 Samuel 13:21.
פֶּה 485 n.m. mouth
mouth, of man, organ of eating and drinking
external organ
much oftener, as organ of speech, of man
as laughing; panting
of God
of idols
of musical instr. = sound
of animals; hence of edge of sword
mouth = opening, orifice
extremity, end
= portion
with preps.
base
H6310 פֶּה mouth . . mouth, of man, organ of eating and drinking
. external organ
. . much oftener, as organ of speech, of man
. as laughing; panting
. of God
. of idols
. of musical instr. = sound
. of animals
. mouth = opening, orifice
. . extremity, end
. = portion
. with preps.
6310 peh peh
from 6284; the mouth (as the means of blowing), whether
literal or figurative (particularly speech); specifically
edge, portion or side; adverbially (with preposition)
according to:--accord(-ing as, -ing to), after, appointment,
assent, collar, command(-ment), X eat, edge, end, entry, +
file, hole, X in, mind, mouth, part, portion, X (should)
say(-ing), sentence, skirt, sound, speech, X spoken, talk,
tenor, X to, + two-edged, wish, word.
see HEBREW for 06284
פֶּה (peh) — lip.
: lip/mouth
peh
1) mouth
1a) mouth (of man)
1b) mouth (as organ of speech)
1c) mouth (of animals)
1d) mouth, opening, orifice (of a well, river, etc)
1e) extremity, end pim
2) a weight equal to one third of a shekel, occurs only in 1Sa 13:21
פֶּה (peh) — lip: edge.
: edge
peh
1) mouth
1a) mouth (of man)
1b) mouth (as organ of speech)
1c) mouth (of animals)
1d) mouth, opening, orifice (of a well, river, etc)
1e) extremity, end pim
2) a weight equal to one third of a shekel, occurs only in 1Sa 13:21
פֶּה (peh) — lip: word.
: word/command
peh
1) mouth
1a) mouth (of man)
1b) mouth (as organ of speech)
1c) mouth (of animals)
1d) mouth, opening, orifice (of a well, river, etc)
1e) extremity, end pim
N-ms | Suff — Noun common masculine singular construct · suffixHNcmsc/Sp2ms