Proverbs 17:4 — Word Study
WLCמֵ֭רַע מַקְשִׁ֣יב עַל־ שְׂפַת־ אָ֑וֶן שֶׁ֥קֶר מֵ֝זִין עַל־ לְשׁ֥וֹן הַוֹּֽת׃
BSA◂A wicked manrâʻaʻ [evil, morally wrong] listensqâshab [pays careful attention] toʻal evilʼâven [false, deceitful] lipssâphâh ◂a liarsheqer [one who deceives, distorts truth] gives earʼâzan [listens, heeds] toʻal a destructivehavvâh [mischievous, calamitous] tonguelâshôwn [language, words]
| Greek | English | Parsing |
|---|---|---|
| מֵ֭רַע | an evil-doer | Verb, Hiphil, participle (active) masculine singular |
| מַקְשִׁ֣יב | [is] paying attention | Verb, Hiphil, participle (active) masculine singular |
| עַל־ | on | Preposition |
| שְׂפַת־ | a lip of | Noun common, feminine singular construct |
| אָ֑וֶן | wickedness | Noun common, masculine singular absolute |
| שֶׁ֥קֶר | deception | Noun common, masculine singular absolute |
| מֵ֝זִין | [is] giving ear | Verb, Hiphil, participle (active) masculine singular |
| עַל־ | on | Preposition |
| לְשׁ֥וֹן | a tongue of | Noun common, both singular construct |
| הַוֹּֽת׃ | destruction | Noun common, feminine plural absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | A wicked man listens to evil lips; a liar gives ear to a destructive tongue. |
| KJV | A wicked doer giveth heed to false lips; and a liar giveth ear to a naughty tongue. |
| ASV | An evil-doer giveth heed to wicked lips; And a liar giveth ear to a mischievous tongue. |
| YLT | An evil doer is attentive to lips of vanity, Falsehood is giving ear to a mischievous tongue. |
| WEB | An evildoer heeds wicked lips. A liar gives ear to a mischievous tongue. |
| BBE | A wrongdoer gives attention to evil lips, and a man of deceit gives ear to a damaging tongue. |
Where they part company is the rendering of שֶׁ֥קֶר — see How Translations Differ.
The sentence contains two main clauses, each with a prepositional phrase that specifies what the subject listens to.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectרָעַע
verbרָעַע
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 17:4
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 Wickednessgenerated
Proverbs 17:4 contrasts the behavior of a wicked person with that of a liar, emphasizing the dangers of listening to deceitful speech. This verse is part of a broader discourse on moral conduct and the consequences of one's choices, as seen in the surrounding verses, which highlight the importance of integrity and the repercussions of wickedness.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Proverbs 28:4 | Those who forsake the law praise the wicked, but those who keep the law resist them. |
| 2 | 1 Samuel 22:7–11 | Then Saul said to his servants, “Listen, men of Benjamin! Is the son of Jesse giving all of you fields and vineyards and making you commanders of thousands or hundreds? |
| 3 | 1 Kings 22:6–28 | So the king of Israel assembled the prophets, about four hundred men, and asked them, “Should I go to war against Ramoth-gilead, or should I refrain?” “Go up,” they replied, “and the Lord will deliver it into the hand of the king.” |
| 4 | Isaiah 30:10 | They say to the seers, “Stop seeing visions!” and to the prophets, “Do not prophesy to us the truth! Speak to us pleasant words; prophesy illusions. |
| 5 | Jeremiah 5:31 | The prophets prophesy falsely, and the priests rule by their own authority. My people love it so, but what will you do in the end? |
The Treasury of Scripture Knowledge — 8 references, hung on the phrase they belong to
The Key Word — מֵ֭רַע, Me.ra'generated
The word מֵ֭רַע (Me.ra') is a participle derived from the root רָעַע (ra`a`), meaning to be evil or to break. It suggests a person characterized by moral wickedness or wrongdoing. The parsing as a masculine singular participle indicates an active role in the action described.
In this verse, it describes a person who is actively engaged in listening to harmful speech, highlighting the moral failing associated with such behavior. The lexicons emphasize its connections to causing harm and ethical breaches.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, which uses wicked for מֵ֭רַע and evil for אָ֑וֶן, aligning with the KJV and ASV.
Sentence Structuregenerated
The finite verb מַקְשִׁ֣יב (makshiv), meaning 'listens', governs the main action of the verse. It is supported by two subjects: מֵ֭רַע (Me.ra') and שֶׁ֥קֶר (sheqer), creating a parallel structure that emphasizes the contrasting behaviors of the wicked and the liar.
The word order places the subjects at the forefront, drawing attention to the nature of the individuals described. The prepositional phrases following each verb clarify the focus of their listening, indicating the source of their attention.
Septuagint Backgroundgenerated
In the Septuagint, מֵ֭רַע is rendered as κακὸς (kakos), meaning 'bad' or 'evil', which aligns closely with the original Hebrew meaning of moral wickedness. This choice reflects a consistent understanding of the character being described.
The translation of שֶׁ֥קֶר as ψευδέσιν (pseudesis) emphasizes the deceitful nature of the words being listened to, reinforcing the theme of falsehood present in the Hebrew text.
In plain words — the whole versegenerated
Proverbs 17:4 tells us that a wicked person pays attention to deceitful words, while a liar listens to harmful speech. This verse serves as a warning about the dangers of listening to evil and the consequences that come from it.
Frequently Asked Questionsgenerated
Listening to evil lips refers to paying attention to deceitful or harmful speech, which can lead to moral corruption.
The verse illustrates that a wicked person actively engages with falsehoods, highlighting the moral implications of their choices.
The term 'liar' emphasizes the act of deception and the consequences of distorting the truth.
This warning serves to remind us of the dangers of surrounding ourselves with deceitful influences, which can lead to destructive outcomes.
Reflection Questionsgenerated
- In what ways do I encounter deceitful speech in my life, and how can I guard against it?
- How can I be more discerning about the words I choose to listen to?
- What are the consequences of ignoring the warnings about wickedness in this verse?
- How can I encourage others to seek truth and avoid deceitful speech?
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Proverbs 17:4 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleA wicked doer giveth heed to false lips,.... A man of an ill spirit, of a mischievous disposition, that delights in doing wickedness; he carefully attends to such as speak falsehood; he listens to
Read John Gill on Proverbs 17 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryA wicked doer giveth heed to false lips; and a liar giveth ear to a naughty tongue.
Read Robert Jamieson on Proverbs 17 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleA wicked doer, or, a malicious or mischievous man, whose practice and delight it is to bring trouble to others, giveth heed to false lips, Heb. to lips of iniquity, to any wicked counsels or speeches, to false accusations and calumnies, which give him occasion and encouragement to do mischief. A liar giveth ear to a naughty tongue; he who accustometh himself to false and wicked speaking delighteth in the like speeches of other men. This proverb contains a comparison between an evil-doer and an evil-speaker, and showeth their agreement in the same sinful practice of being greedy to hear false and wicked speeches.
Read Matthew Poole on Proverbs 17 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsProverbs 17:4 A wicked doer giveth heed to false lips; [and] a liar giveth ear to a naughty tongue.Ver. 4. A wicked doer giveth heed to false lips.] It is an ill sign of a vicious nature to be apt to believe scandalous reports of godly men. If men loved not lies, they wonld not listen to them. Some are of the opinion that Solomon having said, "God trieth the hearts," doth in this and the two next following verses instance some particular sins so accounted by God, which yet pass among men for no sins, or peccadilloes at the utmost, seeing no man seems to receive wrong by them - such as these are, to listen to lying lips, to mock the poor, to rejoice at another man’ s calamity, and the like.…
Read John Trapp on Proverbs 17 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 4. A wicked doer giveth heed] An evil heart is disposed and ever ready to receive evil; and liars delight in lies.
Read AdamClarke on Proverbs 17 →CambridgeThe Cambridge Bible for Schools and Colleges4. false] Rather, wicked, R.V., in a wider sense.
Read Cambridge on Proverbs 17 →Albert Barnes1798–1870Barnes' Notes on the BibleThe two clauses describe two phases of the mutual affinities of evil. The evil-doer delights in lies, the liar in bad words.
Read Albert Barnes on Proverbs 17 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible4. Wicked doer… giveth heed to false lips — He is an evil doer, a bad man, who gives heed to an iniquitous lip — corrupt speech; and he is a false man, whatever he feigns, that listens with pleasure to a pestilent tongue.
Read Daniel Denison Whedon on Proverbs 17 →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 wicked man listens to evil lips; a liar gives ear to a destructive tongue.
An evildoer heeds wicked lips. A liar gives ear to a mischievous tongue.
A wicked man listens to evil lips; a liar gives ear to a destructive tongue.
One who acts wickedly pays attention to evil counsel; a liar listens to a malicious tongue.
Tyndale line
A wicked doer giveth heed to false lips; and a liar giveth ear to a naughty tongue.
An evil-doer giveth heed to wicked lips; And a liar giveth ear to a mischievous tongue.
An evil-doer giveth heed to wicked lips; and a liar giveth ear to a mischievous tongue.
A wicked doer giveth heed to false lips: and a liar giveth ear to a naughty tongue.
The wicked giueth heed to false lippes, and a lyer hearkeneth to the naughtie tongue.
Strictly literal
The evil-doer giveth heed to iniquitous lips; the liar giveth ear to a mischievous tongue.
An evil doer is attentive to lips of vanity, Falsehood is giving ear to a mischievous tongue.
An evildoer is attentive to lips of vanity, || Falsehood is giving ear to a mischievous tongue.
An evil-doer listeneth to unjust lips: falsehood giveth ear to a tongue that bringeth destruction.
The evildoer pays attention to wicked lips; a liar gives ear to a destructive tongue.
From the Latin
The evil man obeyeth an unjust tongue: and the deceitful hearkeneth to lying lips.
Simplified
Evil people listen to spiteful talk, and liars pay attention to malicious words.
A wrongdoer gives attention to evil lips, and a man of deceit gives ear to a damaging tongue.
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 of Proverbs 17:4 states, "מֵ֭רַע מַקְשִׁ֣יב עַל־ שְׂפַת־ אָ֑וֶן שֶׁ֥קֶר מֵ֝זִין עַל־ לְשׁ֥וֹן הַוֹּֽת׃" which translates to, "A wicked man listens to evil lips; a liar gives ear to a destructive tongue." The Septuagint, while not providing a complete text here, agrees with the general sentiment of the Masoretic Text as it matches 7 out of the 10 words in a word-by-word correspondence. However, specific wording and structure may differ due to the nature of translation and the Greek language's syntax. There are no significant differences noted between the Masoretic Text and the Septuagint in this instance, indicating a strong consistency in the core message across these ancient witnesses.
מֵ֭רַע מַקְשִׁ֣יב עַל־ שְׂפַת־ אָ֑וֶן שֶׁ֥קֶר מֵ֝זִין עַל־ לְשׁ֥וֹן הַוֹּֽת׃
7 of the 10 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 17:4
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.
רָעַע (ra`a`) is a Hebrew verb with meanings related to being evil or breaking. It encompasses a range of concepts from moral wickedness to physical shattering. The entries indicate that it can refer to causing harm or injury, as well as being displeasing or sad. There is a notable distinction in the lexicons regarding its use in ethical contexts versus physical breaking.
[רָעַע] 98 vb. denom. be evil, bad
Qal
be displeasing
be sad
be injurious, evil
be evil, wicked, ethically
Niph. suffer hurt
Hiph. 70
do an injury, hurt
do evil, wickedly
base
[רָעַע] vb. break
Qal
trans. can one break iron, iron out of the north ?
intrans. break = be broken
Hithpō‛. the earth is broken asunder
base
H7489a רָעַע vb. denom. be evil, bad H7489b רָעַע break
7489 ra`a` raw-ah'
a primitive root; properly, to spoil (literally, by breaking
to pieces); figuratively, to make (or be) good for nothing,
i.e. bad (physically, socially or morally):--afflict,
associate selves (by mistake for 7462), break (down, in
pieces), + displease, (be, bring, do) evil (doer, entreat,
man), show self friendly (by mistake for 7462), do harm, (do)
hurt, (behave self, deal) ill, X indeed, do mischief, punish,
still, vex, (do) wicked (doer, -ly), be (deal, do) worse.
see HEBREW for 07462
see HEBREW for 07462
רָעַע (ra.a) — be evil.
1) to be bad, be evil
1a)(Qal)
1a1) to be displeasing
1a2) to be sad
1a3) to be injurious, be evil
1a4) to be wicked, be evil (ethically)
1b) (Hiphil)
1b1) to do an injury or hurt
1b2) to do evil or wickedly
1b3) mischief (participle)
רָעַע (ra.a) — to shatter.
1) to break, shatter
1a) (Qal)
1a1) to break
1a2) broken (participle)
1a3) to be broken
1b) (Hithpolel) to be broken, be broken in pieces, be broken asunder
V-Hiphil — Verb · Hiphil · participle (active) masculine singularHVhrmsa
→ OF THE WORD Mt 7:21; 12:50; Lu 11:28; Ro 2:13-15; 2Co 8:11; Jas 1:22-27; 4:11
See HEARERS
קָשַׁב (qashab) is a Hebrew verb meaning to listen or pay attention, particularly with reference to inclining one's ears. It encompasses actions like hearkening and giving heed. The word appears in contexts such as Isaiah 32:3, where it emphasizes attentiveness. The entries consistently describe its usage in both the Qal and Hiphil forms.
[קָשַׁב] 46 vb. incline, attend, of ears
Qal Is 32:3
Hiph. give attention
base
H7181 קָשַׁב incline, attend, of ears
7181 qashab kaw-shab'
a primitive root; to prick up the ears, i.e.
hearken:--attend, (cause to) hear(-ken), give heed, incline,
mark (well), regard.
קָשַׁב (qa.shav) — to listen.
1) to hear, be attentive, heed, incline (of ears), attend (of ears), hearken, pay attention, listen
1a) (Qal) incline, attend (of ears), hearken, pay attention, listen
1b) (Hiphil) to pay attention, give attention
V-Hiphil — Verb · Hiphil · participle (active) masculine singularHVhrmsa
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
Prep — PrepositionHR
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-fs — Noun common · feminine singular constructHNcfsc
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…
אָ֫וֶן (aven) encompasses meanings related to trouble, sorrow, and wickedness. It may also refer to idolatry and the concept of vanity or nothingness. The entries suggest a range of negative connotations, including affliction and iniquity, indicating a strong moral or ethical dimension. There are no significant disagreements among the lexicons.
אָ֫וֶן 85 n.m. trouble, sorrow, wickedness
trouble, sorrow
idolatry
trouble of iniquity, wickedness
base
H205 אָ֫וֶן trouble, sorrow, wickedness
205 'aven aw-ven'
from an unused root perhaps meaning properly, to pant (hence,
to exert oneself, usually in vain; to come to naught);
strictly nothingness; also trouble. vanity, wickedness;
specifically an idol:--affliction, evil, false, idol,
iniquity, mischief, mourners(-ing), naught, sorrow, unjust,
unrighteous, vain ,vanity, wicked(-ness). Compare 369.
see HEBREW for 0369
אָ֫וֶן (a.ven) — evil: wickedness.
1) trouble, wickedness, sorrow
1a) trouble, sorrow
1b) idolatry
1c) trouble of iniquity, wickedness
Also means: a.ven (אָ֫וֶן ": trouble" H0205H)
אָ֫וֶן (a.ven) — evil: trouble.
1) trouble, wickedness, sorrow
1a) trouble, sorrow
1b) idolatry
1c) trouble of iniquity, wickedness
N-ms — Noun common · masculine singular absoluteHNcmsa
wik'-ed-nes:
1. In the Old Testament:
The state of being wicked; a mental disregard for justice, righteousness, truth, honor, virtue; evil in thought and life; depravity; sinfulness; criminality. See SIN. Many words are rendered "wickedness." There are many synonyms for wickedness in English and also in the Hebrew. Pride and vanity lead to it: "All the proud, and all that work wickedness (rish`ah) shall be stubble" (Mal 4:1). Akin to this is the word `awen, "iniquity," "vanity": "She eateth, and wipeth her mouth, and saith, I have done no wickedness" (Pr 30:20). Then we have the word hawwah, meaning "mischief," "calamity," coming from inward intent upon evil: "Lo, this is the man that made not God his strength, but trusted in the abundance of his riches, and strengthened himself in…
שֶׁ֫קֶר (sheqer) refers to deception, falsehood, and disappointment. It encompasses various forms of deceit, including fraud and wrongful testimony. The word is built from the root associated with untruths and can imply sham or lying. It is used in contexts involving false prophets and general dishonesty.
שֶׁ֫קֶר 113 n.m. deception, disappointment, falsehood
deception, what deceives, disappoints, and betrays one
deceit, fraud, wrong
injurious falsehood, in testimony
falsity, of false or self-deceived prophets
lie, falsehood, in gen.
base
H8267 שֶׁ֫קֶר deception, disappointment, falsehood . deception, what deceives, disappoints, and betrays one
. deceit, fraud, wrong
. injurious falsehood, in testimony
. falsity, of false or self-deceived prophets
. lie, falsehood, in gen.
8267 sheqer sheh'-ker
from 8266; an untruth; by implication, a sham (often
adverbial):--without a cause, deceit(-ful),
false(-hood, -ly), feignedly, liar, + lie, lying, vain
(thing), wrongfully.
see HEBREW for 08266
שֶׁ֫קֶר (she.qer) — deception.
1) lie, deception, disappointment, falsehood
1a) deception (what deceives or disappoints or betrays one)
1b) deceit, fraud, wrong
1b1) fraudulently, wrongfully (as adverb)
1c) falsehood (injurious in testimony)
1c1) testify falsehood, false oath, swear falsely
1d) falsity (of false or self-deceived prophets)
1e) lie, falsehood (in general)
1e1) false tongue
1f) in vain
N-ms — Noun common · masculine singular absoluteHNcmsa
→ INSTANCES OF
By Satan Ge 3:4
Abraham, in stating that Sarah was his sister Ge 12:13; 20:2
Isaac, in stating that his wife was his sister Ge 26:7
Jacob and Rebekah, in imposing Jacob on his father, and Jacob's impersonating Esau Ge 27:6-23
Jacob's sons, in entrapping the Shechemites Ge 34:13-31
In representing to their father that Joseph had been destroyed by wild beasts Ge 37:29-35
Joseph, in his ruse with his brothers Ge 42; 43; 44
The Gibeonites, in misrepresenting their habitat Jos 9:3-15
אָזַן (azan) is a verb meaning to listen or hear, derived as a denominative from a root suggesting the broadening of the ear. It encompasses the act of giving ear, being obedient, and specifically refers to God listening to prayers. The entries do not indicate any significant disagreement among lexicons.
[אָזַן] 42 vb. denom. Hiph. give ear, listen, hear
hear, perceive by the ear
of God, listening (with favour) to prayer
base
H238 אָזַן vb. denom. Hiph. give ear, listen, hear
238 'azan aw-zan'
a primitive root; probably to expand; but used only as a
denominative from 241; to broaden out the ear (with the hand),
i.e. (by implication) to listen:--give (perceive by the) ear,
hear(-ken). See 239.
see HEBREW for 0241
see HEBREW for 0239
אָזַן (a.zan) — to listen.
1) to hear, listen
1a) (Hiphil)
1a1) to hear, listen, give ear
1a2) to be obedient, harken
1a3) to hear or listen to prayers (of God)
V-Hiphil — Verb · Hiphil · participle (active) masculine singularHVhrmsa
er ('ozen; ous, otion, the latter word (literally, "earlet") in all the Gospels only used of the ear of the high priest's servant, which was cut off by Peter: Mt 26:51; Mr 14:47; Lu 22:51 (not 22:50); Joh 18:10,26):
(1) The physical organ of hearing which was considered of peculiar importance as the chief instrument by which man receives information and commandments. For this reason the ear of the priest had to be specially sanctified, the tip of the right ear being touched with sacrificial blood at the consecration (Le 8:23). Similarly the ear of the cleansed leper had to be rededicated to the service of God by blood…
Ear
Used frequently in a figurative sense (Ps. 34:15). To “uncover the ear” is to show respect to a person (1 Sam. 20:2 marg.). To have the “ear heavy”, or to have “uncircumcised ears” (Isa. 6:10), is to be inattentive and disobedient. To have the ear “bored” through with an awl was a sign of perpetual servitude (Ex. 21:6).
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
Prep — PrepositionHR
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 לָשׁוֹן (*lashon*) primarily means 'tongue,' referring to both the organ of speech in humans and animals. It can also denote 'language' and has figurative uses, such as a 'tongue-shaped' wedge or bay. The entries highlight its literal and metaphorical applications, but do not present any significant disagreements among the lexicons.
לָשׁוֹן n.m. and (more oft.) f. tongue
tongue of men
= language
tongue of animals
tongue of fire
= (tongue-shaped) wedge of gold
= (tongue-shaped) bay of sea
base
H3956 לָשׁוֹן tongue . tongue of men
. = language
. tongue of animals
. tongue of fire
. = (tongue-shaped) wedge of gold
. = (tongue-shaped) bay of sea
3956 lashown law-shone'
or lashon {law-shone'}; also (in plural) feminine lshonah
{lesh-o-naw'}; from 3960; the tongue (of man or animals), used
literally (as the instrument of licking, eating, or speech),
and figuratively (speech, an ingot, a fork of flame, a cove of
water):--+ babbler,bay, + evil speaker, language, talker,
tongue, wedge.
see HEBREW for 03960
לָשׁוֹן (la.shon) — tongue.
: tongue/words
1) tongue
1a) tongue (of men)
1a1) tongue (literal)
1a2) tongue (organ of speech)
1b) language
1c) tongue (of animals)
1d) tongue (of fire)
1e) wedge, bay of sea (tongue-shaped)
לָשׁוֹן (la.shon) — tongue: language.
: language
1) tongue
1a) tongue (of men)
1a1) tongue (literal)
1a2) tongue (organ of speech)
1b) language
1c) tongue (of animals)
1d) tongue (of fire)
1e) wedge, bay of sea (tongue-shaped)
לָשׁוֹן (la.shon) — tongue: bar.
: bar/projection/bay
1) tongue
1a) tongue (of men)
1a1) tongue (literal)
1a2) tongue (organ of speech)
1b) language
1c) tongue (of animals)
1d) tongue (of fire)
1e) wedge, bay of sea (tongue-shaped)
N-cs — Noun common · both singular constructHNcbsc
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
הַוָּה (havvah) primarily means 'desire,' often with a negative connotation, indicating a bad or wicked desire. It can also refer to a 'chasm' or figuratively to destruction and calamity. The word is built from the root associated with eager coveting and falling into ruin.
הַוָּה n.f. 1. desire; 2. chasm, fig. destruction
base
H1942 הַוָּה 1. desire; 2. chasm, fig. destruction
1942 havvah hav-vaw'
from 1933 (in the sense of eagerly coveting and rushing upon;
by implication, of falling); desire; also ruin:--calamity,
iniquity, mischief, mischievous (thing), naughtiness, naughty,
noisome, perverse thing, substance, very wickedness.
see HEBREW for 01933
הַוָּה (hav.vah) — desire.
1) desire
1a) desire (in bad sense)
2) chasm (fig. of destruction)
2a) engulfing ruin, destruction, calamity
N-fp — Noun common · feminine plural absoluteHNcfpa
de-struk'-shun: In the King James Version this word translates over 30 Hebrew words in the Old Testament, and 4 words in the New Testament. Of these the most interesting, as having a technical sense, is 'abhaddon (from verb 'abhadh, "to be lost," "to perish"). It is found 6 times in the Wisdom Literature, and nowhere else in the Old Testament; compare Re 9:11. See ABADDON.
Destruction
In Job 26:6, 28:22 (Heb. abaddon) is sheol, the realm of the dead.