Proverbs 16:27 — Word Study
WLCאִ֣ישׁ בְּ֭לִיַּעַל כֹּרֶ֣ה רָעָ֑ה וְעַל־ שְׂ֝פָת֗וֹ כְּאֵ֣שׁ צָרָֽבֶת׃
BSAA worthlessbᵉlîyaʻal [ungodly] manʼîysh [Belial, wicked] digs upkârâh [devises, plots] evilraʻ [bad, moral harm] and his speechsâphâh [words, language] is like a scorchingtsârebeth [as, burning, blazing] fireʼêsh [symbolizing God's refining presence]
| Greek | English | Parsing |
|---|---|---|
| אִ֣ישׁ | a person of | Noun common, masculine singular construct |
| בְּ֭לִיַּעַל | worthlessness | Noun common, masculine singular absolute |
| כֹּרֶ֣ה | [is] digging up | Verb, Qal, participle (active) masculine singular |
| רָעָ֑ה | evil | Noun common, feminine singular absolute |
| וְעַל־ | and [is] on | Conjunction, preposition |
| שְׂ֝פָת֗וֹ | lip his | Noun common feminine singular construct, suffix |
| כְּאֵ֣שׁ | like a fire | Preposition, noun common both singular absolute |
| צָרָֽבֶת׃ | scorching | Adj |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | A worthless man digs up evil, and his speech is like a scorching fire. |
| KJV | An ungodly man diggeth up evil: and in his lips there is as a burning fire. |
| ASV | A worthless man deviseth mischief; And in his lips there is as a scorching fire. |
| YLT | A worthless man is preparing evil, And on his lips — as a burning fire. |
| WEB | A worthless man devises mischief. His speech is like a scorching fire. |
| BBE | A good-for-nothing man is a designer of evil, and in his lips there is a burning fire. |
Where they part company is צָרָֽבֶת — see How Translations Differ.
The sentence has a main clause followed by a descriptive phrase about the man's speech, emphasizing the relationship between his actions and words.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbכָּרָה
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 16:27
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 Human Behaviorgenerated
Proverbs 16:27 is part of a series of proverbs that provide insights into the nature of human conduct. It contrasts the behavior of a worthless man with the wise, highlighting the consequences of evil actions and harmful speech. The surrounding verses discuss the motivations behind work and the impact of words, emphasizing the importance of integrity and righteousness in one's actions and speech.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | 1 Samuel 25:17 | Now consider carefully what you must do, because disaster looms over our master and all his household. For he is such a scoundrel that nobody can speak to him!” |
| 2 | 2 Samuel 20:1 | Now a worthless man named Sheba son of Bichri, a Benjamite, happened to be there, and he blew the ram’s horn and shouted: “We have no share in David, no inheritance in Jesse’s son. Every man to his tent, O Israel!” |
| 3 | Proverbs 2:4 | if you seek it like silver and search it out like hidden treasure, |
| 4 | Psalm 17:14–15 | from such men, O LORD, by Your hand— from men of the world whose portion is in this life. May You fill the bellies of Your treasured ones and satisfy their sons, so they leave their abundance to their children. |
| 5 | Isaiah 5:18 | Woe to those who draw iniquity with cords of deceit and pull sin along with cart ropes, |
The Treasury of Scripture Knowledge — 9 references, hung on the phrase they belong to
The Key Word — בְּלִיַּעַל, Be.li.ya.'algenerated
The term בְּלִיַּעַל (Be.li.ya.'al) refers to worthlessness or wickedness. It describes individuals or actions that are devoid of value and lead to destruction, often associated with moral depravity.
This word appears in contexts that emphasize its negative connotations, suggesting a person who is not only worthless but also engages in harmful behavior. The parsing indicates it is a noun in the masculine singular form, reinforcing its use to describe a male figure embodying these traits.
How Translations Differ — measured against the Berean Standard Biblegenerated
The verse is rendered in the Berean Standard Bible as 'A worthless man digs up evil, and his speech is like a scorching fire.' This wording is consistent across several translations, including the KJV and ASV.
Where translations differ is in the rendering of צָרָֽבֶת — scorching (ASV, BSB, NETB) versus burning (KJV, BBE). This reflects a choice in nuance but does not alter the fundamental meaning of the verse.
Sentence Structuregenerated
The main verb כֹּרֶ֣ה, is digging up, governs the structure of the verse, indicating the action of the subject, which is the worthless man. The sentence includes a direct object, רָעָ֑ה, evil, and a prepositional phrase that describes the nature of his speech.
This construction emphasizes the relationship between the subject and the actions described, with the focus on the destructive nature of both the man's actions and words.
Septuagint Backgroundgenerated
The Septuagint translates אִישׁ as ἀνὴρ, meaning 'man,' which aligns closely with the Hebrew meaning. However, it uses ἄφρων for בְּלִיַּעַל, suggesting a focus on foolishness rather than outright worthlessness, which may reflect a different interpretive angle.
This choice indicates a narrowing of the concept from a broader moral depravity to a specific characterization of foolishness.
In plain words — the whole versegenerated
Proverbs 16:27 tells us that a worthless man plots evil and that his words are like a fire that burns. This verse warns us about the destructive nature of wickedness and the harm that can come from careless speech.
Frequently Asked Questionsgenerated
A worthless man is someone who engages in harmful actions and lacks moral value, often leading to destruction.
The verse suggests that a person's words can reflect their inner character, with harmful speech indicating a wicked nature.
Fire symbolizes both destruction and purification; in this context, it highlights the dangerous and damaging potential of harmful words.
By being mindful of our actions and words, and striving for integrity and righteousness in our speech and behavior.
Reflection Questionsgenerated
- What are some ways I can ensure my words reflect a positive character?
- How can I recognize and avoid harmful speech in my daily life?
- In what situations have I seen the destructive power of words?
- How can I encourage others to speak with integrity and kindness?
The early church on this verse — how the Fathers read it
Early interpretations, such as from Bede, highlight the moral implications of the verse, suggesting it speaks to the nature of wickedness and its consequences.
The wicked man digs up evil, etc. And the prophet says, They have labored to commit iniquity (Jeremiah IX). It can also specifically be understood about the heretic,Early Church Fathers on Proverbs 16 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Proverbs 16:27 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAn ungodly man diggeth up evil,.... Or "a man of Belial" (p), a worthless unprofitable man; a man without a yoke, not obedient to the law of God; such a man digs for sin as for a treasure; nor need
Read John Gill on Proverbs 16 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAn ungodly man diggeth up evil: and in his lips there is as a burning fire. An ungodly man diggeth up evil - i:e., diggeth a pit to entrap in evil his victim (Proverbs 26:27; Psalms 119:85; Job 6:27).
Read Robert Jamieson on Proverbs 16 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleDiggeth up evil; inventeth or designeth mischief to others, and prosecuteth his evil designs with great and constant industry. In his lips there is as a burning fire; as his thoughts, so also his words are very vexatious and pernicious; his tongue is set on fire of hell, and sets himself and others on fire by lies and slanders, and other provoking speeches.
Read Matthew Poole on Proverbs 16 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsProverbs 16:27 An ungodly man diggeth up evil: and in his lips [there is] as a burning fire.Ver. 27. An ungodly man diggeth up evil,] i.e., He ransacketh and raketh out of the dust, out of the dunghill, such old evils as have long lain hid, to lay in the saints’ dishes, and to upbraid them with. Thus the Manichees dealt by Augustine when they could not answer his arguments, they hit him in the teeth with his youthful follies; whereunto his reply was only this, Quae vos reprehenditis, ego damnavi: What you discommend in me, I have long since condemned. The malicious Papists did the like to reverend Beza, reprinting his wit-wanton poems (put forth in his youth), on purpose to despite him; and…
Read John Trapp on Proverbs 16 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(27) Diggeth up evil.—Digs, as it were, a pit for others by his malicious plottings and slanders (Psalms 7:15). In his lips there is as a burning fire.—“Set on fire of hell” (James 3:6).
Read Charles John Ellicott on Proverbs 16 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 27. An ungodly man diggeth up evil] How will the following suit? Effodiuntur opes irritamenta malorum "Wealth, the incitement to all evil, is digged up out the earth." A wicked man labours as much to bring about an evil purpose, as the quarryman does to dig up stones. In his lips-a burning fire.] His words are as inflammable, in producing strife and contention among his neighbours, as fire is in igniting dry stubble.
Read AdamClarke on Proverbs 16 →CambridgeThe Cambridge Bible for Schools and Colleges27. ungodly] Rather, worthless, R.V. See Proverbs 6:12, note. diggeth up] This is the literal meaning of the word, but it is here used metaphorically of one who digs pits for his neighbour, as a hunter for his prey, Psalms 7:15 [Heb. 16], Psalms 57:6 [Hebrews 7]. We may therefore render, deviseth, with R.V. burning] Rather, scathing, or, as R.V., scorching. His words blight and wither, like the great forest fire, by which “all faces are scorched” (Ezekiel 20:47 [Heb. 21:3], where the Heb. word is the same).
Read Cambridge on Proverbs 16 →Albert Barnes1798–1870Barnes' Notes on the BibleThe four verses speak of the same thing, and the well-known opprobrious name, the “man of Belial,” stands at the head as stigmatizing the man who delights in causing the mischief of which they treat. Diggeth up evil - i.
Read Albert Barnes on Proverbs 16 →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
A worthless man digs up evil, and his speech is like a scorching fire.
A worthless man devises mischief. His speech is like a scorching fire.
A worthless man digs up evil, and his speech is like a scorching fire.
A wicked scoundrel digs up evil, and his slander is like a scorching fire.
Tyndale line
An ungodly man diggeth up evil: and in his lips there is as a burning fire.
A worthless man deviseth mischief; And in his lips there is as a scorching fire.
A worthless man deviseth mischief: and in his lips there is as a scorching fire.
An ungodly man diggeth up evil: and in his lips there is as a burning fire.
A wicked man diggeth vp euill, and in his lippes is like burning fire.
Strictly literal
A man of Belial diggeth up evil, and on his lips there is as a scorching fire.
A worthless man is preparing evil, And on his lips — as a burning fire.
A worthless man is preparing evil, || And on his lips [is] as a burning fire.
An ungodly man diggeth up mischief, and on his lips there is as it were a scathing fire.
A worthless person digs up mischief and his speech is like a scorching fire.
From the Latin
The wicked man diggeth evil, and in his lips is a burning fire.
Simplified
Worthless people plot evil and their words burn like fire.
A good-for-nothing man is a designer of evil, and in his lips there is a burning fire.
Word by word, the decisions they made
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 states, אִ֣ישׁ בְּ֭לִיַּעַל כֹּרֶ֣ה רָעָ֑ה וְעַל־ שְׂ֝פָת֗וֹ כְּאֵ֣שׁ צָרָֽבֶת׃. The Septuagint matches 7 of the 8 words, indicating a strong agreement in content, though the word order and specific terms used differ.
אִ֣ישׁ בְּ֭לִיַּעַל כֹּרֶ֣ה רָעָ֑ה וְעַל־ שְׂ֝פָת֗וֹ כְּאֵ֣שׁ צָרָֽבֶת׃
7 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 16:27
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.
The Hebrew word אִישׁ (iysh) means 'man' and can refer to an individual male, a husband, or a human being in general. It encompasses various meanings, including champion and great man, and can also imply 'whosoever' or 'each.' The word is built from a root suggesting existence and is used throughout the Old Testament.
אִישׁ 2166 n.m. man (= vir)
base
H376 אִישׁ man (= vir)
376 'iysh eesh
contracted for 582 (or perhaps rather from an unused root
meaning to be extant); a man as an individual or a male
person; often used as an adjunct to a more definite term (and
in such cases frequently not expressed in
translation):--also, another, any (man), a certain, +
champion, consent, each, every (one), fellow, (foot-,
husband-)man, (good-, great, mighty) man, he, high (degree),
him (that is), husband, man(-kind), + none, one, people,
person, + steward, what (man) soever, whoso(-ever), worthy.
Compare 802.
see HEBREW for 0582
see HEBREW for 0802
אִישׁ (ish) — man.
: man
1) man
1a) man, male (in contrast to woman, female)
1b) husband
1c) human being, person (in contrast to God)
1d) servant
1e) mankind
1f) champion
1g) great man
2) whosoever
3) each (adjective)
אִישׁ (ish) — man: husband.
: husband
1) man
1a) man, male (in contrast to woman, female)
1b) husband
1c) human being, person (in contrast to God)
1d) servant
1e) mankind
1f) champion
1g) great man
2) whosoever
3) each (adjective)
אִישׁ (ish) — man: anyone.
: anyone/someone
1) man
1a) man, male (in contrast to woman, female)
1b) husband
1c) human being, person (in contrast to God)
1d) servant
1e) mankind
1f) champion
1g) great man
2) whosoever
3) each (adjective)
N-ms — Noun common · masculine singular constructHNcmsc
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…
בְּלִיַּ֫עַל (bliya`al) refers to worthlessness or wickedness, often associated with destruction. It is derived from roots meaning 'without profit' and can describe ungodly individuals. The term appears in contexts related to moral depravity and is linked to concepts of ruin. Some sources emphasize its use as a name, similar to 'Satan'.
בְּלִיַּ֫עַל 27 n.[m.] worthlessness
abstr.
concr. elliptical
ruin, destruction
base
H1100 בְּלִיַּ֫עַל worthlessness
1100 bliya`al bel-e-yah'-al
from 1097 and 3276; without profit, worthlessness; by
extension, destruction, wickedness (often in connection with
376, 802, 1121, etc.):--Belial, evil, naughty, ungodly (men),
wicked.
see HEBREW for 01097
see HEBREW for 03276
see HEBREW for 0376
see HEBREW for 0802
see HEBREW for 01121
בְּלִיַּ֫עַל (be.liy.ya.al) — Belial.
A name like sa.tan (שָׂטָן "Satan" H7854)
This name means worthless, base, wicked
בְּלִיַּ֫עַל (be.liy.ya.al) — Belial: destruction.
: destruction
1) worthlessness
1a) worthless, good for nothing, unprofitable, base fellow
1b) wicked
1c) ruin, destruction (construct)
בְּלִיַּ֫עַל (be.liy.ya.al) — Belial: worthless.
: worthless
1) worthlessness
1a) worthless, good for nothing, unprofitable, base fellow
1b) wicked
1c) ruin, destruction (construct)
Also means: be.liy.ya.al (בְּלִיַּ֫עַל ": destruction" H1100H)
N-ms — Noun common · masculine singular absoluteHNcmsa
כוּר (khur) and כָּרָה (ka.rah) are Hebrew roots primarily meaning to dig or excavate. They can also imply figurative actions like plotting. The entries note that כוּר appears in Psalm 22:17, while כָּרָה can refer to digging graves or pits, with a figurative sense related to judgment.
[כוּר] vb. mng. dub., perh. bore, or dig, or hew—only Qal ψ 22:17
ref
כָּרָה vb. dig
Qal dig a grave; a well; a pit
Niph. until the pit be digged of the wicked, fig. of judgment.
base
H3738a כוּר mng. dub., perh. bore, or dig, or hew H3738b כָּרָה dig
3738 karah kaw-raw'
a primitive root; properly, to dig; figuratively, to plot;
generally, to bore or open:--dig, X make (a banquet), open.
כוּר (khur) — to dig.
1) to dig, excavate, dig through, cut
1a) (Qal) to dig
כָּרָה (ka.rah) — to pierce.
1) to pierce, excavate, dig through
1a) (Qal) to dig
1b) (Niphal) to be dug
V-Qal — Verb · Qal · participle (active) masculine singularHVqrmsa
רַע (ra) is a Hebrew word meaning bad or evil, encompassing a range of negative qualities such as distress, misery, and ethical wrongdoing. It can describe unpleasantness, harm, or low value, and is used in various contexts, including emotional states and moral judgments. The entries also note its comparative form, indicating worse than or worst. The word has feminine forms, such as רָעָה (ra.ah), which similarly convey concepts of evil and distress.
רַע 228 adj. bad, evil
bad, disagreeable, malignant
bad, unpleasant, giving pain, unhappiness, misery
evil, displeasing
bad of its kind
bad, , i.e. of low value
מִן comp., worse than
sad, unhappy
devise evil (hurtful) device
bad, unkind, vicious in disposition or temper
ethically bad, evil, wicked
base
רַע 126 n.m. evil, distress, misery, injury, calamity
evil, distress, adversity
evil, injury, wrong
ethical evil
base
רָעָה 310 n.f. evil, misery, distress, injury
evil, misery, distress
evil, injury, wrong
ethical evil
base
H7451a רַע bad, evil . bad, disagreeable, malignant
. bad, unpleasant, giving pain, unhappiness, misery
. evil, displeasing
. bad of its kind
. bad, , i.e. of low value
. + מִן comp., worse than
. sad, unhappy
. devise evil (hurtful) device
. bad, unkind, vicious in disposition or temper
. ethically bad, evil, wicked
H7451b רַע evil, distress, misery, injury, calamity . evil, distress, adversity
. evil, injury, wrong
. ethical evil
H7451c רָעָה evil, misery, distress, injury . evil, misery, distress
. evil, injury, wrong
. ethical evil
7451 ra` rah
from 7489; bad or (as noun) evil (natural or moral):--
adversity, affliction, bad, calamity, + displease(-ure),
distress, evil((- favouredness), man, thing), + exceedingly, X
great, grief(-vous), harm, heavy, hurt(-ful), ill (favoured),
+ mark, mischief(-vous), misery, naught(-ty), noisome, + not
please, sad(-ly), sore, sorrow, trouble, vex,
wicked(-ly, -ness, one), worse(-st), wretchedness, wrong.
(Incl. feminine raaah; as adjective or noun.).
see HEBREW for 07489
רַע (ra) — bad: harmful.
: harmful
adj
1) bad, evil
1a) bad, disagreeable, malignant
1b) bad, unpleasant, evil (giving pain, unhappiness, misery)
1c) evil, displeasing
1d) bad (of its kind-land, water, etc)
1e) bad (of value)
1f) worse than, worst (comparison)
1g) sad, unhappy
1h) evil (hurtful)
1i) bad, unkind (vicious in disposition)
1j) bad, evil, wicked (ethically)
1j1) in general, of persons, of thoughts
1j2) deeds, actions
רַע (ra) — bad: evil.
1) evil, distress, misery, injury, calamity
1a) evil, distress, adversity
1b) evil, injury, wrong
1c) evil (ethical)
רָעָה (ra.ah) — distress: harm.
: harm
1) evil, misery, distress, injury
1a) evil, misery, distress
1b) evil, injury, wrong
1c) evil (ethical)
רַע (ra) — bad: evil.
: evil
adj
1) bad, evil
1a) bad, disagreeable, malignant
1b) bad, unpleasant, evil (giving pain, unhappiness, misery)
1c) evil, displeasing
N-fs — Noun common · feminine singular absoluteHNcfsa
ev'-'-l, e'-vil ra`; poneros, @kakos, @kakon:
In the Bible it is represented as moral and physical. We choose to discuss the subject under these heads. Many of the evils that come upon men have not been intended by those who suffer for them. Disease, individual and national calamity, drought, scarcity of food, may not always be charged to the account of intentional wrong. Many times the innocent suffer with, and even for, the guilty. In such cases, only physical evil is apparent. Even when the suffering has been occasioned by sin or dereliction of duty, whether the wrong is active or passive, many, perhaps the majority of those who are injured, are not accountable in any way for the ills which come upon them. Neither is God the author of moral evil. "God cannot be tempted with evil, and he himself tempteth no man" (Jas 1:13).
→ APPEARANCE OF, TO BE AVOIDED Ro 14:1-23; 1Co 8:7-13; 10:28-33; 1Th 4:11,12; 5:22
→ INSTANCES OF
Paul, in refusing to eat what had been offered to idols 1Co 8:13
In supporting himself 1Co 9:7-23
The Hebrew word עַל (*al*) is a preposition meaning 'upon' and encompasses a wide range of meanings, including 'on account of,' 'beside,' 'above,' and 'against.' It can indicate physical placement, emotional burdens, or duties imposed on a person. The entries also note its use in idiomatic expressions and with verbs of motion. There is a mention of its function as a conjunction in certain contexts.
כִּי עַל כֵּן forasmuch as
base
עַל, עָ֑ל
subst. height
As prep. upon, and hence on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against
Upon, of the substratum upon which an object in any way rests, or on which an action is performed
—
of clothing, etc., which any one wears
With verbs of covering or protecting, even though the cover or veil be not over or above the thing covered, but around or before it
Of what rests heavily upon a person, or is a burden to him
Of a duty, payment, care, etc., imposed upon a person, or devolving on him
על is used idiom. to give pathos to the expression of an emotion, by emphasizing the person who is its subject, and who, as it were, feels it acting upon him
חָיָה עַל to live upon (as upon a foundation or support)
H5921a עַל, עָ֑ל . As prep. upon, and hence on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against . Upon, of the substratum upon which an object in any way rests, or on which an action is performed . — . of clothing, etc., which any one wears
. With verbs of covering or protecting, even though the cover or veil be not over or above the thing covered, but around or before it
. Of what rests heavily upon a person, or is a burden to him
. Of a duty, payment, care, etc., imposed upon a person, or devolving on him
. על is used idiom. to give pathos to the expression of an emotion, by emphasizing the person who is its subject, and who, as it were, feels it acting upon him
. חָיָה עַל to live upon (as upon a foundation or support)
5921 `al al
properly, the same as 5920 used as a preposition (in the
singular or plural often with prefix, or as conjunction with a
particle following); above, over, upon, or against (yet always
in this last relation with a downward aspect) in a great
variety of applications (as follow):--above, according
to(-ly), after, (as) against, among, and, X as, at, because
of, beside (the rest of), between, beyond the time, X both
and, by (reason of), X had the charge of, concerning for, in
(that), (forth, out) of, (from) (off), (up-)on, over, than,
through(-out), to, touching, X with.
see HEBREW for 05920
עַל (al) — upon.
prep
1) upon, on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against
1a) upon, on the ground of, on the basis of, on account of, because of, therefore, on behalf of, for the sake of, for, with, in spite of, notwithstanding, concerning, in the matter of, as regards
1b) above, beyond, over (of excess)
1c) above, over (of elevation or pre-eminence)
1d) upon, to, over to, unto, in addition to, together with, with (of addition)
1e) over (of suspension or extension)
1f) by, adjoining, next, at, over, around (of contiguity or proximity)
1g) down upon, upon, on, from, up upon, up to, towards, over towards, to, against (with verbs of motion)
1h) to (as a dative)
[כִּי] עַל [כֵּן] ([ki] al [ken]) — as.
conj
HC/R — Conjunction · prepositionHC/R
On
Light; the sun, (Gen. 41:45, 50), the great seat of sun-worship, called also Bethshemesh (Jer. 43:13) and Aven (Ezek. 30:17), stood on the east bank of the Nile, a few miles north of Memphis, and near Cairo, in the north-east. The Vulgate and the LXX. Versions have “Heliopolis” (“city of the sun”) instead of On in Genesis and of Aven in Ezekiel. The “city of destruction” Isaiah speaks of (19:18, marg. “of Heres;” Heb. ‘Ir-ha-heres, which some MSS. read Ir-ha-heres, i.e., “city of the sun”) may be the name given to On, the prophecy being that the time will come when that city which was known as the “city of the sun-god” shall become the “city of destruction” of the sun-god, i.e., when idolatry shall cease, and the worship…
(abode or city of the sun), a town of lower Egypt, called BETH-SHEMESH in (Jeremiah 43:13) On is better known under its Greek name Heliopolis. It was situated on the east side of the Pelusiac branch of the Nile, just below the point of the Delta, and about twenty miles northeast of Memphis. The chief object of worship at Heliopolis was the sun, whose temple, described by Strabo, is now only represented by the single beautiful obelisk, of red granite so feet 2 inches high above the pedestal which has stood for more than 4000 years, having been erected by Usirtesen, the second king of the twelfth dynasty. Heliopolis was anciently famous for its learning, and Eudoxus and Plato studied under its priests. The first mention of this place in the Bible is in the history of Joseph, to whom we read Pharaoh gave "to wife Asenath the daughter…
See HELIOPOLIS.
pain; force; iniquity
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 singular construct · suffixHNcfsc/Sp3ms
אֵשׁ (esh) means 'fire' and encompasses various types, including natural fire, supernatural fire associated with divine appearances, and fire used for cooking or on altars. It can also figuratively represent God's anger. The entries consistently highlight its literal and metaphorical uses, with no significant disagreement among lexicons.
אֵשׁ 377 n.f. fire
fire, of conflagration
of supernatural fire
fire for cooking, roasting, parching
esp. of altar fire
fig. of Yahweh's anger
in various combinations
base
H784 אֵשׁ fire . fire, of conflagration
. of supernatural fire
. fire for cooking, roasting, parching
. esp. of altar fire
. fig. of Yahweh's anger
. in various combinations
784 'esh aysh
a primitive word; fire (literally or figuratively):--
burning, fiery, fire, flaming, hot.
אֵשׁ (esh) — fire.
1) fire
1a) fire, flames
1b) supernatural fire (accompanying theophany)
1c) fire (for cooking, roasting, parching)
1d) altar-fire
1e) God's anger (fig.)
Aramaic equivalent: esh (אֶשָּׁא "fire" H0785)
Prep | N-cs — Preposition · noun common both singular absoluteHR/Ncbsa
fir ('esh; pur):
These are the common words for fire, occurring very frequently. 'Ur, "light" (Isa 24:15 the King James Version; compare the Revised Version (British and American); Isa 31:9, and see FIRES), nur (Aramaic) (Da 3:22 ff) are found a few times, also 'eshshah (Jer 6:29), and be`erah (Ex 22:6), once each. Ac 28:2,3 has pura, "pyre," and Mr 14:54; Lu 22:56, phos, "light," the Revised Version (British and American) "in the light (of the fire)." "To set…
Fire
(1.) For sacred purposes. The sacrifices were consumed by fire (Gen. 8:20). The ever-burning fire on the altar was first kindled from heaven (Lev. 6:9, 13; 9:24), and afterwards rekindled at the dedication of Solomon’s temple (2 Chr. 7:1, 3). The expressions “fire from heaven” and “fire of the Lord” generally denote lightning, but sometimes also the fire of the altar was so called (Ex. 29:18; Lev. 1:9; 2:3; 3:5, 9).
Fire for a sacred purpose obtained otherwise than from the altar was called “strange fire” (Lev. 10:1, 2;
is represented as the symbol of Jehovah’s presence and the instrument of his power, in the way either of approval or of destruction. (Exodus 3:2; 14:19) etc. There could not be a better symbol for Jehovah than this of fire, it being immaterial, mysterious, but visible, warming, cheering, comforting, but also terrible and consuming. Parallel with this application of fire and with its symbolical meaning are to be noted the similar use for sacrificial purposes and the respect paid to it, or to the heavenly bodies as symbols of deity, which prevailed among so many nations of antiquity, and of which the traces are not even now extinct; e.g. the Sabean and Magian systems of worship. (Isaiah 27:9) Fire for sacred purposes obtained elsewhere than from the altar was called "strange fire," and for the use of such Nadab and Abihu were punished…
In Scripture, is often connected with the presence of Jehovah; as in the burning bush, and on Mount Sinai, Ex 3:2 19:18 Ps 18:1-50 Hab 1:1-3:19. The second coming of Christ will be "in flaming fire," 2Th 1:8. In the New Testament it illustrates the enlightening, cheering, and purifying agency of the Holy Spirit, Mt 3:11 Ac 2:3. By sending fire from heaven to consume sacrifices, God often signified his acceptance of them: as in the case of Abel, Ge 4:4; Abraham, Ge…
צָרָב (tsareb) means burning or scorching, while צָרֶ֫בֶת (tsarebeth) refers to a scab or scar, literally a burning or scorching mark from a sore. The word is derived from a root meaning conflagration and can denote inflammation as well. It appears in Proverbs 16:27.
[צָרָב] adj. burning, scorching;—Pr 16:27
ref
צָרֶ֫בֶת n.f. scab, scar, of a sore (lit. a burning, scorching)
base
H6867a צָרָב burning, scorching H6867b צָרֶ֫בֶת scab, scar, of a sore (lit. a burning, scorching)
6867 tsarebeth tsaw-reh'-beth
from 6686; conflagration (of fire or disease):--burning,
inflammation.
see HEBREW for 06686
צָרָב (tsa.tav) — burning.
adj
burning, scorching
צָרֶ֫בֶת (tsa.re.vet) — scar.
scab, scar of a sore
Adj — AdjHAafsa