Proverbs 13:3 — Word Study
WLCנֹצֵ֣ר פִּ֭יו שֹׁמֵ֣ר נַפְשׁ֑וֹ פֹּשֵׂ֥ק שְׂ֝פָתָ֗יו מְחִתָּה־ לֽוֹ׃
BSAHe who guardsnâtsar [watches over, keeps safe] his mouthpeh [lips, speech] protectsshâmar [keeps, watches over] his lifenephesh [soul, being] [but] the one who openspâsaq [disparts, becomes licentious] his lipssâphâh [language, words] invites his own ruinmᵉchittâh [brings upon himself, terror, destruction, calamity]
| Greek | English | Parsing |
|---|---|---|
| נֹצֵ֣ר | [one who] guards | Verb, Qal, participle (active) masculine singular |
| פִּ֭יו | mouth his | Noun common masculine singular construct, suffix |
| שֹׁמֵ֣ר | [is] protecting | Verb, Qal, participle (active) masculine singular |
| נַפְשׁ֑וֹ | life his | Noun common feminine singular construct, suffix |
| פֹּשֵׂ֥ק | [one who] opens | Verb, Qal, participle (active) masculine singular |
| שְׂ֝פָתָ֗יו | lips his | Noun common feminine dual construct, suffix |
| מְחִתָּה־ | ruin | Noun common, feminine singular absolute |
| לֽוֹ׃ | [belongs] to him | Preposition, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | He who guards his mouth protects his life, but the one who opens his lips invites his own ruin. |
| KJV | He that keepeth his mouth keepeth his life: but he that openeth wide his lips shall have destruction. |
| ASV | He that guardeth his mouth keepeth his life; But he that openeth wide his lips shall have destruction. |
| YLT | Whoso is keeping his mouth, is keeping his soul, Whoso is opening wide his lips — ruin to him! |
| WEB | He who guards his mouth guards his soul. One who opens wide his lips comes to ruin. |
| BBE | He who keeps a watch on his mouth keeps his life; but he whose lips are open wide will have destruction. |
Where they part company is in the interpretation of the consequences of speech — see How Translations Differ.
The sentence is structured with two main clauses, each presenting a contrasting outcome based on the type of speech.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectמְחִתָּה
verbנָצַר
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 — Proverbs 13:3
Sections marked generated are written from the data on this page rather than by a named author. Everything else — the lexicon entries, the cross references, the manuscript readings, the counts — is quoted from its source unchanged.
Context — Wisdom on Speechgenerated
Proverbs 13:3 provides insight into the value of self-control in speech. The verse contrasts the outcomes of guarding one's mouth with the consequences of careless talk. This wisdom is part of a broader discourse on the benefits of righteousness and the dangers of folly, as seen in surrounding verses like Proverbs 13:2 and Proverbs 13:4.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Proverbs 10:19 | When words are many, sin is unavoidable, but he who restrains his lips is wise. |
| 2 | Proverbs 12:13 | An evil man is trapped by his rebellious speech, but a righteous man escapes from trouble. |
| 3 | Proverbs 21:23 | He who guards his mouth and tongue keeps his soul from distress. |
| 4 | Psalm 39:1 | I said, “I will watch my ways so that I will not sin with my tongue; I will guard my mouth with a muzzle as long as the wicked are present.” |
| 5 | Matthew 12:36–37 | But I tell you that men will give an account on the day of judgment for every careless word they have spoken. |
The Treasury of Scripture Knowledge — 7 references, hung on the phrase they belong to
The Key Word — נֹצֵ֣ר, no.Tzergenerated
The word נָצַר (natsar) is a participle meaning 'one who guards' or 'watches over.' It is derived from the root meaning to watch or guard, and it conveys the idea of protecting something valuable. The parsing as a masculine singular participle indicates an active role in the guarding process.
In this context, the act of guarding one's mouth is presented as a protective measure for life, suggesting that careful speech can lead to safety and well-being.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, which uses guards and opens to convey the actions related to speech.
Sentence Structuregenerated
The main verb נֹצֵ֣ר governs the structure of the verse, indicating the subject's action of guarding. The sentence comprises two main clauses: the first describes the one who guards, and the second contrasts it with the one who opens his lips.
The structure emphasizes the relationship between guarding speech and protecting life, with the second clause providing a stark contrast to the first, highlighting the consequences of careless speech.
Septuagint Backgroundgenerated
The Septuagint translates נֹצֵ֣ר as τηρεῖ (tērei), meaning 'to keep' or 'to guard.' This choice aligns with the protective connotation of the Hebrew term, emphasizing the importance of careful speech.
For פֹּשֵׂ֥ק, the LXX uses ξείλεσιν (xeileisin), which suggests a more open or expressive form of speech, indicating the potential for excess in contrast to the guarding of speech.
In plain words — the whole versegenerated
Proverbs 13:3 teaches that those who carefully guard their speech protect their lives, while those who speak carelessly bring destruction upon themselves. This wisdom highlights the importance of being mindful of our words.
Frequently Asked Questionsgenerated
To guard one's mouth means to be careful about what we say, ensuring our words are wise and beneficial.
Opening one's lips without caution can lead to ruin, suggesting that careless speech can result in negative outcomes.
We can apply this verse by being mindful of our words, choosing to speak thoughtfully and avoiding unnecessary or harmful talk.
Speech is important because it can lead to life or destruction, making it essential to control and guard our words.
Reflection Questionsgenerated
- In what situations do I find it challenging to guard my speech?
- How can I practice being more mindful of my words in conversations?
- What are some examples of how careless speech has led to negative outcomes in my life or the lives of others?
- How can I encourage others to be more mindful of their speech?
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Proverbs 13:3 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleHe that keepeth his mouth keepeth his life,.... He that keeps his mouth shut keeps it as with a bridle; keeps it from speaking things of other persons, particularly of such as are in high places, of
Read John Gill on Proverbs 13 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryHe that keepeth his mouth keepeth his life: but he that openeth wide his lips shall have destruction.
Read Robert Jamieson on Proverbs 13 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleHe that keepeth his mouth, to wit, to the opening of it; who speaks sparingly, and with due care and caution; keepeth his life; prevents many sins and mischiefs which others run into. He that openeth wide his lips, that takes liberty to speak every thing which pleaseth him, or cometh into his mind, shall have destruction, from God or men.
Read Matthew Poole on Proverbs 13 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsProverbs 13:3 He that keepeth his mouth keepeth his life: [but] he that openeth wide his lips shall have destruction.Ver. 3. He that keepeth his mouth.] As the guard keepeth the gates in a siege. God hath set a double guard of lips and teeth before this gate, and yet, unless he himself set the watch, and keep the door, all will be lost. But he that openeth wide his lips.] As she did her feet, to "multiply her whoredoms." Kεχηνοτες, gaping mouthed men are noted for fools by Lucian and Aristophanes. An open mouth is a purgatory to the master, say we. And cave ne feriat lingua tua collum tuum, say the Arabians in their proverb, Take heed that thy tongue cut not thy throat. Scalig. Arab. Prov.…
Read John Trapp on Proverbs 13 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(3) He that keepeth his mouth keepeth his life.—Comp. above, on Proverbs 4:23; Proverbs 12:13.
Read Charles John Ellicott on Proverbs 13 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 3. He that keepeth his mouth keepeth his life] How often have the foolish, headstrong, and wicked, forfeited their lives by the treasonable or blasphemous words they have spoken! The government of the tongue is a rare but useful talent. But he that openeth wide his lips] He that puts no bounds to his loquacity, speaks on every subject, and gives his judgment and opinion on every matter. It has often been remarked that God has, given us two EYES, that we may SEE much; two EARS, that we may HEAR much; but has given us but ONE tongue, and that fenced in with teeth, to indicate that though we hear and see much, we should speak but little.
Read AdamClarke on Proverbs 13 →CambridgeThe Cambridge Bible for Schools and Colleges3. keepeth … keepeth] Rather, guardeth … keepeth, R.V., the Heb. words being different. For the sentiment comp. Proverbs 10:19.
Read Cambridge on Proverbs 13 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible3. He that keepeth (or watcheth) his mouth — Meaning himself. Comp.
Read Daniel Denison Whedon on Proverbs 13 →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
He who guards his mouth protects his life, but the one who opens his lips invites his own ruin.
He who guards his mouth guards his soul. One who opens wide his lips comes to ruin.
He who guards his mouth protects his life, but the one who opens his lips invites his own ruin.
The one who guards his words guards his life, but whoever is talkative will come to ruin.
Tyndale line
He that keepeth his mouth keepeth his life: but he that openeth wide his lips shall have destruction.
He that guardeth his mouth keepeth his life; But he that openeth wide his lips shall have destruction.
He that guardeth his mouth keepeth his life: but he that openeth wide his lips shall have destruction.
He that keepeth his mouth keepeth his life: but he that openeth wide his lips shall have destruction.
Hee that keepeth his mouth, keepeth his life: but he that openeth his lips, destruction shall be to him.
Strictly literal
He that guardeth his mouth keepeth his soul; destruction shall be to him that openeth wide his lips.
Whoso is keeping his mouth, is keeping his soul, Whoso is opening wide his lips — ruin to him!
Whoever is keeping his mouth, is keeping his soul, || Whoever is opening wide his lips—ruin to him!
He that watcheth his mouth guardeth his soul; but he that openeth wide his lips [prepareth] himself destruction.
The one who guards his mouth protects his life, but the one who opens wide his lips will ruin himself.
From the Latin
He that keepeth his mouth, keepeth his soul: but he that hath no guard on his speech shall meet with evils.
Simplified
Watch what you say and save your life—saying too much leads to disaster.
He who keeps a watch on his mouth keeps his life; but he whose lips are open wide will have destruction.
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 content, with six of the eight words matching. However, the Septuagint's word order and articles differ from the Hebrew, reflecting its own interpretative style.
נֹצֵ֣ר פִּ֭יו שֹׁמֵ֣ר נַפְשׁ֑וֹ פֹּשֵׂ֥ק שְׂ֝פָתָ֗יו מְחִתָּה־ לֽוֹ׃
6 of the 8 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 Proverbs 13:3
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.
נָצַר (natsar) is a Hebrew verb meaning to watch, guard, or keep. It encompasses a range of actions including protecting, preserving, and observing, as well as concealing or keeping secret. The entries suggest both positive and negative connotations, such as guarding from danger or hiding something. The term can also refer to a watchman.
[נָצַר] vb. watch, guard, keep;—Qal
Watch, guard, keep
Guard from dangers, preserve
Guard with fidelity, keep, observe
Guard, keep secret
Keep close, blockaded
base
H5341 נָצַר watch, guard, keep . Watch, guard, keep
. Guard from dangers, preserve
. Guard with fidelity, keep, observe
. Guard, keep secret
. Keep close, blockaded
5341 natsar naw-tsar'
a primitive root; to guard, in a good sense (to protect,
maintain, obey, etc.) or a bad one (to conceal, etc.):--
besieged, hidden thing, keep(-er, -ing), monument, observe,
preserve(-r), subtil, watcher(-man).
נָצַר (na.tsar) — to watch.
1) to guard, watch, watch over, keep
1a) (Qal)
1a1) to watch, guard, keep
1a2) to preserve, guard from dangers
1a3) to keep, observe, guard with fidelity
1a4) to guard, keep secret
1a5) to be kept close, be blockaded
1a6) watchman (participle)
V-Qal — Verb · Qal · participle (active) masculine singularHVqrmsa
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/Sp3ms
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 — Verb · Qal · participle (active) masculine singularHVqrmsa
The Hebrew word נֶ֫פֶשׁ (*nephesh*) broadly means 'soul' or 'living being,' encompassing concepts like life, self, person, desire, and emotion. It is derived from the root meaning 'to breathe' and signifies both physical and mental aspects of existence. The lexicons note its use in various contexts, including as the seat of appetites and emotions, though its application to will and character is uncertain.
נֶ֫פֶשׁ 756 n.f. soul, living being, life, self, person, desire, appetite, emotion, and passion
= that which breathes, the breathing substance or being
The נפשׁ becomes a living being
The נפשׁ is specif.
The נפשׁ as the essential of man stands for the man himself
נפשׁ = seat of the appetites, in all periods (46 t.)
נ׳ = seat of emotions and passions
נפשׁ is used occasionally for mental acts
נפשׁ for acts of the will is dub.
נפשׁ = character is still more dub.
נ׳ in D
base
H5315 נֶ֫פֶשׁ soul, living being, life, self, person, desire, appetite, emotion, and passion . = that which breathes, the breathing substance or being
. The נפשׁ becomes a living being
. The נפשׁ is specif.
. The נפשׁ as the essential of man stands for the man himself
. נפשׁ = seat of the appetites, in all periods (46 t.)
. נ׳ = seat of emotions and passions
. נפשׁ is used occasionally for mental acts
. נפשׁ for acts of the will is dub.
. נפשׁ = character is still more dub.
. נ׳ in D
5315 nephesh neh'-fesh
from 5314; properly, a breathing creature, i.e. animal of
(abstractly) vitality; used very widely in a literal,
accommodated or figurative sense (bodily or mental):--any,
appetite, beast, body, breath, creature, X dead(-ly), desire,
X (dis-)contented, X fish, ghost, + greedy, he, heart(-y),
(hath, X jeopardy of) life (X in jeopardy), lust, man, me,
mind, mortally, one, own, person, pleasure, (her-, him-, my-,
thy-)self, them (your)-selves, + slay, soul, + tablet, they,
thing, (X she) will, X would have it.
see HEBREW for 05314
נֶ֫פֶשׁ (ne.phesh) — soul.
1) soul, self, life, creature, person, appetite, mind, living being, desire, emotion, passion
1a) that which breathes, the breathing substance or being, soul, the inner being of man
1b) living being
1c) living being (with life in the blood)
1d) the man himself, self, person or individual
1e) seat of the appetites
1f) seat of emotions and passions
1g) activity of mind
1g1) uncertain
1h) activity of the will
1h1) uncertain
1i) activity of the character
1i1) uncertain
נֶ֫פֶשׁ (ne.phesh) — soul: life.
1) soul, self, life, creature, person, appetite, mind, living being, desire, emotion, passion
1a) that which breathes, the breathing substance or being, soul, the inner being of man
1b) living being
1c) living being (with life in the blood)
1d) the man himself, self, person or individual
1e) seat of the appetites
1f) seat of emotions and passions
1g) activity of mind
N-cs | Suff — Noun common feminine singular construct · suffixHNcfsc/Sp3ms
פָּשַׂק (pasaq) is a Hebrew verb meaning to open wide or to part. It can refer to physically opening something, like lips or feet, or describe someone being talkative. The word appears in Proverbs 13:3 and Ezekiel 16:25, where it emphasizes the act of opening or being expressive.
H6589 פָּשַׂק
6589 pasaq paw-sak'
a primitive root; to dispart (the feet or lips), i.e. become
licentious:--open (wide).
פָּשַׂק (pa.saq) — to open.
1) to part, open wide
1a) (Qal)
1a1) to open wide
1a2) to be talkative (of the mouth)
1b) (Piel) to open wide
V-Qal — Verb · Qal · participle (active) masculine singularHVqrmsa
The Hebrew word שָׂפָה (*saphah*) encompasses meanings related to 'lip,' 'speech,' and 'edge.' It is derived from concepts of termination, suggesting boundaries like the edge of a vessel or the bank of a river. The word can refer to physical lips, language, or the edges of various objects, including shores.
שָׂפָה 176 n.f. lip, speech, edge
lip
language
edge: shore of sea; bank of river
base
H8193 שָׂפָה lip, speech, edge . lip
. language
. edge: shore of sea; bank of river
8193 saphah saw-faw'
or (in dual and plural) sepheth {sef-eth'}; probably from
5595 or 8192 through the idea of termination (compare 5490);
the lip (as a natural boundary); by implication, language; by
analogy, a margin (of a vessel, water, cloth, etc.):--band,
bank, binding, border, brim, brink, edge, language, lip,
prating, ((sea-))shore, side, speech, talk, (vain) words.
see HEBREW for 05595
see HEBREW for 08192
see HEBREW for 05490
שָׂפָה (sa.phah) — lips.
: lips/mouth
1) lip, language, speech, shore, bank, brink, brim, side, edge, border, binding
1a) lip (as body part)
1b) language
1c) edge, shore, bank (of cup, sea, river, etc)
שָׂפָה (sa.phah) — lip: words.
: words/language
1) lip, language, speech, shore, bank, brink, brim, side, edge, border, binding
1a) lip (as body part)
1b) language
1c) edge, shore, bank (of cup, sea, river, etc)
שָׂפָה (sa.phah) — lip: edge.
: edge/border/opening
1) lip, language, speech, shore, bank, brink, brim, side, edge, border, binding
1a) lip (as body part)
1b) language
1c) edge, shore, bank (of cup, sea, river, etc)
שָׂפָה (sa.phah) — lip: shore.
: shore/bank(of_sea/river)
1) lip, language, speech, shore, bank, brink, brim, side, edge, border, binding
1a) lip (as body part)
1b) language
1c) edge, shore, bank (of cup, sea, river, etc)
N-fd | Suff — Noun common feminine dual construct · suffixHNcfdc/Sp3ms
מְחִתָּה (mchittah) refers to concepts of terror, destruction, and ruin. It is derived from a root meaning dissolution, indicating both physical ruin and emotional dismay. The entries consistently highlight its association with fear and devastation.
מְחִתָּה n.f. terror, destruction, ruin
base
H4288 מְחִתָּה terror, destruction, ruin
4288 mchittah mekh-it-taw'
from 2846; properly, a dissolution; concretely, a ruin, or
(abstractly) consternation:--destruction, dismaying, ruin,
terror.
see HEBREW for 02846
מְחִתָּה (me.chit.tah) — terror.
1) destruction, ruin, terror, a breaking
1a) terror, dismay, object of terror
1b) ruin
N-fs — Noun common · feminine singular absoluteHNcfsa
roo'-in (haricah, etc.; rhegma): "Ruin," the translation of haricah (Am 9:11; compare Ac 15:16, where the Revised Version (British and American) Greek text, ta katestrammena), and of a number of other Hebrew words: in Lu 6:49 rhegma, "breakage," is used both in a literal sense (Isa 23:13; 25:2, of fallen buildings; Eze 27:27; 31:13, of a state or people; Lu 6:49, of a house, etc.) and with a moral significance (Pr 26:28). the Revised Version margin correctly renders mikhshol in
וֹ (o) — him.
Personal object pronoun - suffix for propositions and verbs without an object: 3rd person masculine singular
HR/Sp3ms — Preposition · suffixHR/Sp3ms