Proverbs 22:11 — Word Study
WLCאֹהֵ֥ב טְהָר לֵ֑ב חֵ֥ן שְׂ֝פָתָ֗יו רֵעֵ֥הוּ מֶֽלֶךְ׃
BSAHe who lovesʼâhab [with deep affection, cherishes] a pure heartṭâhôwr [clean, undefiled, the seat of emotions, will, and intellect] and graciouschên [kind, favorable] lipssâphâh [words, language, speech] [will have] the kingmelek [a royal person, ruler, melech] for a friendrêaʻ [close companion, neighbor]
| Greek | English | Parsing |
|---|---|---|
| אֹהֵ֥ב | [one who] loves | Verb, Qal, participle (active) masculine singular |
| טְהָר | pure of | Adj |
| לֵ֑ב | heart | Noun common, masculine singular absolute |
| חֵ֥ן | [the] grace of | Noun common, masculine singular construct |
| שְׂ֝פָתָ֗יו | lips his | Noun common feminine dual construct, suffix |
| רֵעֵ֥הוּ | [is] friend his | Noun common masculine singular construct, suffix |
| מֶֽלֶךְ׃ | a king | Noun common, masculine singular absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | He who loves a pure heart and gracious lips will have the king for a friend. |
| KJV | He that loveth pureness of heart, for the grace of his lips the king shall be his friend. |
| ASV | He that loveth pureness of heart, For the grace of his lips the king will be his friend. |
| YLT | Whoso is loving cleanness of heart, Grace [are] his lips, a king [is] his friend. |
| WEB | He who loves purity of heart and speaks gracefully is the king’s friend. |
| BBE | He whose heart is clean is dear to the Lord; for the grace of his lips the king will be his friend. |
Where they part company is טְהָר — see How Translations Differ.
The verse has one main clause with two subordinate phrases describing the qualities of love and a final clause indicating the outcome.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbאָהֵב
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 22:11
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 Relationshipsgenerated
Proverbs 22:11 teaches that those who value a pure heart and kind words will find favor with influential people, such as kings. This verse emphasizes the connection between inner character and external relationships, suggesting that moral integrity and graciousness are rewarded. The surrounding verses also discuss the consequences of mockery and the importance of knowledge, reinforcing the theme of wisdom in social interactions.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Proverbs 16:13 | Righteous lips are a king’s delight, and he who speaks honestly is beloved. |
| 2 | Psalm 101:6 | My eyes favor the faithful of the land, that they may dwell with me; he who walks in the way of integrity shall minister to me. |
| 3 | Matthew 5:8 | Blessed are the pure in heart, for they will see God. |
| 4 | Psalm 45:2 | You are the most handsome of men; grace has anointed your lips, since God has blessed you forever. |
| 5 | Luke 4:22 | All spoke well of Him and marveled at the gracious words that came from His lips. “Isn’t this the son of Joseph?” they asked. |
The Treasury of Scripture Knowledge — 12 references, hung on the phrase they belong to
The Key Word — אֹהֵ֥ב, 'o.Hevgenerated
The Hebrew word אָהֵב (*'ahab*) is a participle meaning 'one who loves,' derived from the root that conveys affection. This word encompasses various forms of love, including familial, romantic, and divine love, indicating a deep emotional connection.
In this verse, the active participle form suggests an ongoing action, highlighting the importance of consistently cherishing purity and kindness in one's heart and speech.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, which translates it as 'He who loves a pure heart and gracious lips will have the king for a friend.' The KJV and ASV also agree with this rendering.
Where they part company is with the word טְהָר — the BSB uses 'pure,' while the BBE opts for 'clean.'
Sentence Structuregenerated
The structure of the verse centers around the finite verb אֹהֵ֥ב, he who loves, which governs the rest of the sentence. It includes a noun phrase describing the object of love and two predicates that elaborate on the qualities of the heart and lips.
The word order places emphasis on the subject's love, followed by the qualities that define it, creating a clear relationship between the actions and their outcomes.
Septuagint Backgroundgenerated
In the Septuagint, the Hebrew word אֹהֵ֥ב is rendered as ἀγαπᾷ, which carries a similar meaning of love but may suggest a broader or more idealized form of affection. This choice indicates a slight emphasis on the quality of love rather than the act itself.
The translation of מֶֽלֶךְ as βασιλεύς reinforces the royal aspect of the relationship, aligning with the Hebrew text's focus on friendship with a king.
In plain words — the whole versegenerated
Proverbs 22:11 teaches that a person who loves a pure heart and gracious lips will have a king as a friend. This highlights the importance of inner purity and kind speech in building valuable relationships.
Frequently Asked Questionsgenerated
Loving a pure heart means valuing integrity and moral clarity, which is essential for forming genuine relationships.
Gracious lips refer to kind and favorable speech, which can foster goodwill and strengthen connections with others.
The verse suggests that those who embody purity and kindness are more likely to attract influential friends, such as kings.
This verse teaches that our words should reflect kindness and grace, as they play a crucial role in our relationships.
Reflection Questionsgenerated
- In what ways can I cultivate a pure heart in my daily life?
- How can I practice gracious speech in my interactions with others?
- What relationships in my life could benefit from more kindness and integrity?
- How does my character influence the friendships I form?
The early church on this verse — how the Fathers read it
The early church fathers often referenced Proverbs for moral instruction. Here, Bede comments on the significance of preaching with a pure heart.
"He who loves purity of heart," etc. He who rightly preaches with a pure heart will be numbered among those, about whom the prophet says to the same King and Creator of the ages: "But to me, your friends, O God, are greatly honored" (Ps.Early Church Fathers on Proverbs 22 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Proverbs 22:11 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleHe that loveth pureness of heart,.... Though man's heart is naturally impure, and all that is in it, the thoughts, affections, mind, conscience, understanding, and will; yet there is such a thing as
Read John Gill on Proverbs 22 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryHe that loveth pureness of heart, for the grace of his lips the king shall be his friend.
Read Robert Jamieson on Proverbs 22 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThat loveth pureness of heart; who is plain-hearted or sincere, and abhors dissimulation. For the grace of his lips; for those gracious speeches which naturally and commonly flow from a pure heart. Or, and (understand, loveth, out of the former clause) grace of his lips; whose discourse is gracious and sincere. The king shall be his friend; the greatest men will, or should, desire and highly prize the acquaintance and advice of such persons, rather than of dissemblers and flatterers, wherewith they are most commonly pestered.
Read Matthew Poole on Proverbs 22 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsProverbs 22:11 He that loveth pureness of heart, [for] the grace of his lips the king [shall be] his friend.Ver. 11. He that loveth pureness of heart.] That is vexed at his inward pollutions, and affecteth (what he can never fully effect) to be pure as God is pure. He that hath gotten that pure lip, called here the grace of his lips, and elsewhere the "law of grace," he that can skill of those good words that do ingratiate with God and man (Genesis 49:21, compared with Deuteronomy 33:23), he is fit to make a courtier, a favourite, such as was Joseph, Mordecai, Daniel, who though he used not always verbis byssinis, soft and silken words, but delivered heavy messages from God to…
Read John Trapp on Proverbs 22 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(11) For the grace of his lips.—Rather, who has grace of lips; one who loves the truth and can speak it pleasantly.
Read Charles John Ellicott on Proverbs 22 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 11. He that loveth pureness of heart] Who aims to be what God would have him to be - the King of kings shall be his Friend. There is no class of men that value uprightness more than kings; as none stand so much in need of it in their servants.
Read AdamClarke on Proverbs 22 →CambridgeThe Cambridge Bible for Schools and Colleges11. for the grace of] If this rendering be retained, with both A.V. and R.V. text, it will mean that purity of heart, honest and good motives, will produce such winning speech as, by contrast with the empty and hollow flattery of the courtier, will conciliate the favour of the king. Comp. Proverbs 16:13, and Ecclesiastes 10:12 : “the words of the wise are gracious.” We may render, however, with R.V. marg., “that hath grace in his lips,” and then the meaning will be that if he who has pure motives (loveth pureness of heart) has also a happy gift of expressing himself (grace in his lips), he will be sure to make the king his friend.
Read Cambridge on Proverbs 22 →Albert Barnes1798–1870Barnes' Notes on the BibleMore literally, “He that loveth pureness of heart, his lips are gracious, the king is his friend.”
Read Albert Barnes on Proverbs 22 →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 loves a pure heart and gracious lips will have the king for a friend.
He who loves purity of heart and speaks gracefully is the king’s friend.
He who loves a pure heart and gracious lips will have the king for a friend.
The one who loves a pure heart and whose speech is gracious – the king will be his friend.
Tyndale line
He that loveth pureness of heart, for the grace of his lips the king shall be his friend.
He that loveth pureness of heart, For the grace of his lips the king will be his friend.
He that loveth pureness of heart, for the grace of his lips the king shall be his friend.
He that loveth pureness of heart, for the grace of his lips the king shall be his friend.
Hee that loueth purenesse of heart for the grace of his lippes, the King shalbe his friend.
Strictly literal
He that loveth pureness of heart, upon whose lips is grace, the king is his friend.
Whoso is loving cleanness of heart, Grace [are] his lips, a king [is] his friend.
Whoever is loving cleanness of heart, || His lips [are] grace, || A king [is] his friend.
He that loveth with a pure heart, and hath grace on his lips, will have the king as his friend.
The one who loves a pure heart and whose speech is gracious, he will have the king for his friend.
From the Latin
He that loveth cleanness of heart, for the grace of his lips shall have the king for his friend.
Simplified
Anyone who loves sincerity and a gracious way of speaking will have the king as their friend.
He whose heart is clean is dear to the Lord; for the grace of his lips the king will be his friend.
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 reads אֹהֵ֥ב טְהָר לֵ֑ב חֵ֥ן שְׂ֝פָתָ֗יו רֵעֵ֥הוּ מֶֽלֶךְ׃. The Septuagint matches five of the seven words, indicating a strong correspondence between the two texts, though the word order differs.
אֹהֵ֥ב טְהָר לֵ֑ב חֵ֥ן שְׂ֝פָתָ֗יו רֵעֵ֥הוּ מֶֽלֶךְ׃
5 of the 7 words are matched. This is the word-by-word correspondence, not the Septuagint's own sentence — its word order and its articles are its own.
Four traditions, not one. “On the leather” means the letters physically survive on the scroll, as against letters an editor has supplied to fill a hole in it — a restoration is a scholar’s reading, not a reading of the manuscript. Words in [square brackets] are supplied; the notes count them apart from what survives.
The map of this verse — what each word keeps company with
This is a map of two things, both counted rather than judged. Company kept: which words stand within three words of each of these, anywhere in the Hebrew Bible — the thicker the line, the more often the pair meet compared with chance. Built from: the words a word is made out of, taken from its own Strong’s entry. It is not a map of meaning: nothing here claims two words mean the same thing. Click any circle to see the numbers behind it.
Lexicons — every word in Proverbs 22:11
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 אָהֵב (*'ahab*) means 'to love' and encompasses various forms of affection, including human love for others, love for God, and even appetites for things like food and wisdom. It can also refer to friendship and divine love towards humanity, particularly Israel. The entries indicate that it can function in different grammatical forms, such as participles for 'lovely' or 'loveable'.
אָהֵב 216 vb. love
Qal
human love to human object
less oft. of appetite
love to God
esp. Pt.
of divine love
Niph. Pt. pl. lovely, loveable
Pi.
friends
lovers
base
H157 אָהֵב love
157 'ahab aw-hab'
or raheb {aw-habe'}; a primitive root; to have affection for
(sexually or otherwise):--(be-)love(-d, -ly, -r), like,
friend.
אָהֵב (a.hav) — to love: lover.
: lover
1) to love
1a) (Qal)
1a1) human love for another, includes family, and sexual
1a2) human appetite for objects such as food, drink, sleep, wisdom
1a3) human love for or to God
1a4) act of being a friend
1a4a) lover (participle)
1a4b) friend (participle)
1a5) God's love toward man
1a5a) to individual men
1a5b) to people Israel
1a5c) to righteousness
1b) (Niphal)
1b1) lovely (participle)
1b2) loveable (participle)
1c) (Piel)
1c1) friends
1c2) lovers (fig. of adulterers)
2) to like
Also means: a.hav (אָהֵב ": friend" H0157H)
אָהֵב (a.hav) — to love: friend.
: friend
1) to love
1a) (Qal)
1a1) human love for another, includes family, and sexual
1a2) human appetite for objects such as food, drink, sleep, wisdom
1a3) human love for or to God
1a4) act of being a friend
1a4a) lover (participle)
1a4b) friend (participle)
1a5) God's love toward man
1a5a) to individual men
V-Qal — Verb · Qal · participle (active) masculine singularHVqrmsa
luvz (Ps 45:1, title).
See PSALMS.
טָהוֹר (tahor) means clean or pure, covering physical, ceremonial, and moral senses. It is derived from the root word associated with H2891. The entries emphasize its application in various contexts, including animals and ethical purity.
טָהוֹר adj. clean, pure
base
H2889 טָהוֹר clean, pure
2889 tahowr taw-hore'
or tahor {taw-hore'}; from 2891; pure (in a physical,
chemical, ceremonial or moral sense):--clean, fair,
pure(-ness).
see HEBREW for 02891
טָהוֹר (ta.hor) — pure.
1) pure, clean
1a) clean (ceremonially-of animals)
1b) pure (physically)
1c) pure, clean (morally, ethically)
Adj — AdjHAamsc
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
The Hebrew word לֵב (lev) means 'heart' and encompasses the inner man, mind, will, and emotions. It refers to the center of feelings, intellect, and moral character, as well as the seat of appetites and courage. The entries suggest a broad range of meanings related to human experience and thought, with a specific mention of its use in Jeremiah 51:1.
לֵב 599 n.m. (f.) inner man, mind, will, heart
seldom of things in the midst of the sea
elsewhere of men
the inner man in contrast with the outer
the inner man, indef., soul, comprehending mind, affections and will
specific reference to mind
spec. ref. to inclinations, resolutions and determinations of the will
spec. ref. to conscience
[various]
for the man himself
as seat of appetites
as seat of emotions and passions
seat of courage
base
לֵב קָמָי prob. late Atbash Je 51:1.
ref
H3820a לֵב inner man, mind, will, heart . seldom of things in the midst of the sea
. elsewhere of men . the inner man in contrast with the outer
. the inner man, indef., soul, comprehending mind, affections and will
. specific reference to mind
. spec. ref. to inclinations, resolutions and determinations of the will
. spec. ref. to conscience
. [various]
. for the man himself
. as seat of appetites
. as seat of emotions and passions
. seat of courage
H3820b לֵב קָמָי prob. late Atbash
3820 leb labe
a form of 3824; the heart; also used (figuratively) very
widely for the feelings, the will and even the intellect;
likewise for the centre of anything:--+ care for, comfortably,
consent, X considered, courag(-eous), friend(-ly), ((broken-),
(hard-), (merry-), (stiff-), (stout-), double) heart((-ed)), X
heed, X I, kindly, midst, mind(-ed), X regard((-ed)), X
themselves, X unawares, understanding, X well, willingly,
wisdom.
see HEBREW for 03824
לֵב (lev) — heart.
1) inner man, mind, will, heart, understanding
1a) inner part, midst
1a1) midst (of things)
1a2) heart (of man)
1a3) soul, heart (of man)
1a4) mind, knowledge, thinking, reflection, memory
1a5) inclination, resolution, determination (of will)
1a6) conscience
1a7) heart (of moral character)
1a8) as seat of appetites
1a9) as seat of emotions and passions 1a10) as seat of courage
לֵב (lev) — Leb.
§ Leb- = "heart of"
(probably a cryptic name for Babylon by Atbash)
HNcmsa — Noun common · masculine singular absoluteHNcmsa
hart (lebh, lebhabh; kardia): The different senses in which the word occurs in the Old Testament and the New Testament may be grouped under the following heads:
1. Various Meanings:
It represents in the first place the bodily organ, and by easy transition those experiences which affect or are affected by the body. Fear, love, courage, anger, Joy, sorrow, hatred are always ascribed to the heart--especially in the Old Testament; thus courage for which usually ruach is used (Ps 27:14); joy (Ps 4:7); anger (De 19:6, "while his heart is hot," lebhabh); fear (1Sa 25:37); sorrow (Ps 13:2), etc.
Heart
According to the Bible, the heart is the centre not only of spiritual activity, but of all the operations of human life. “Heart” and “soul” are often used interchangeably (Deut. 6:5; 26:16; comp. Matt. 22:37; Mark 12:30, 33), but this is not generally the case.
The heart is the “home of the personal life,” and hence a man is designated, according to his heart, wise (1 Kings 3:12, etc.), pure (Ps. 24:4; Matt. 5:8, etc.), upright and righteous (Gen. 20:5, 6;
חֵן (chen) refers to favor or grace, encompassing meanings like kindness, beauty, and elegance. It can denote both subjective qualities, such as graciousness, and objective attributes, like pleasantness. The term appears in various contexts within the Old Testament, highlighting its multifaceted nature.
חֵן n.m. favour, grace
favour, grace, elegance
favour, acceptance
base
H2580 חֵן favour, grace . favour, grace, elegance
. favour, acceptane
2580 chen khane
from 2603; graciousness, i.e. subjective (kindness, favor) or
objective (beauty):--favour, grace(-ious), pleasant, precious,
(well-)favoured.
see HEBREW for 02603
חֵן (chen) — favor.
1) favour, grace, charm
1a) favour, grace, elegance
1b) favour, acceptance
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…
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
רֵעַ (rea`) refers to a friend, companion, or fellow, emphasizing close associations such as brotherhood or intimacy. It can also denote a neighbor or another person in a broader sense. The word is derived from a root meaning 'to associate.'
רֵעַ 187 n.m. friend, companion, fellow
base
H7453 רֵעַ friend, companion, fellow
7453 rea` ray'-ah
or reya2 {ray'-ah}; from 7462; an associate (more or less
close):--brother, companion, fellow, friend, husband, lover,
neighbour, X (an-)other.
see HEBREW for 0reya2
see HEBREW for 07462
רֵעַ (re.a) — neighbor.
1) friend, companion, fellow, another person
1a) friend, intimate
1b) fellow, fellow-citizen, another person (weaker sense)
1c) other, another (reciprocal phrase)
N-ms | Suff — Noun common masculine singular construct · suffixHNcmsc/Sp3ms
The Hebrew word מֶ֫לֶךְ (*melek*) means 'king.' It is derived from a root that suggests royalty. The term appears in various contexts, including references to specific kings and locations, such as the 'King's Highway' in Numbers 20:17 and the 'King's Valley' in Genesis 14:17. The lexicons note its Aramaic equivalent and mention its use in the context of individuals like Hammelech in Jeremiah.
מֶ֫לֶךְ 2513 n.m. king
base
H4428 מֶ֫לֶךְ king
4428 melek meh'-lek
from 4427; a king:--king, royal.
see HEBREW for 04427
מֶ֫לֶךְ (me.lekh) — king.
1) king
Aramaic equivalent: me.lekh (מֶ֫לֶךְ "king" H4430)
הַמֶּלֶךְ (me.lekh) — `the king`.
'the king' or a name, Hammelech in KJV of Jer.36.26; 38.6- a man living at the time of Divided Monarchy, first mentioned at Jer.36.26;
father of: Jerahmeel (H3396I) and Malchijah (H4441H); also translated "the king";
§ A man living at the time of Divided Monarchy, first mentioned at Jer.36.26;
father of: Jerahmeel (H3396I) and Malchijah (H4441H); also translated "the king";
מֶ֫לֶךְ (me.lekh) — King's.
King's (Highway) (Num.20.17)
מֶ֫לֶךְ (me.lekh) — King's.
Another name of she.lach (שֶׁ֫לַח "Shelah" H7975A)
מֶ֫לֶךְ (me.lekh) — Milcom.
Another name of mo.lekh (מֹ֫לֶךְ "Molech" H4432)
מֶ֫לֶךְ (me.lekh) — King's.
King's (Valley) (Gen.14.17)
N-ms — Noun common · masculine singular absoluteHNcmsa
King
Is in Scripture very generally used to denote one invested with authority, whether extensive or limited. There were thirty-one kings in Canaan (Josh. 12:9, 24), whom Joshua subdued. Adonibezek subdued seventy kings (Judg. 1:7). In the New Testament the Roman emperor is spoken of as a king (1 Pet. 2:13, 17); and Herod Antipas, who was only a tetrarch, is also called a king (Matt. 14:9; Mark 6:22).
This title is applied to God (1 Tim. 1:17), and to Christ, the Son of God (1 Tim. 6:15, 16;
"a chief ruler, one invested with supreme authority over a nation, tribe or country." --Webster. In the Bible the word does not necessarily imply great power or great extent of country. Many persons are called kings whom we should rather call chiefs or leaders. The word is applied in the Bible to God as the sovereign and ruler of the universe, and to Christ the Son of God as the head and governor of the Church. The Hebrews were ruled by a king during a period of about 500 years previous to the destruction of Jerusalem, B.C. 586. The immediate occasion of the substitution of a regal form of government for that of judges seems to have been the siege of Jabesh-gilead by Nahash king of the Ammonites. (1 Samuel 11:1; 12:12) The conviction seems to have forced itself on the Israelites that they could not resist their formidable neighbor…