Proverbs 24:28 — Word Study
WLCאַל־ תְּהִ֣י עֵד־ חִנָּ֣ם בְּרֵעֶ֑ךָ וַ֝הֲפִתִּ֗יתָ בִּשְׂפָתֶֽיךָ׃
BSADo notʼal [without reason or cause] testifyhâyâh▸ [be a witness, give false testimony] against your neighborrêaʻ [close friend, companion] without causechinnâm [for nothing, in vain] and do not deceivepâthâh■ [refuse to, entice, mislead] with your lipssâphâh [words, language, the edge of your mouth]
| Greek | English | Parsing |
|---|---|---|
| אַל־ | may not | Particle |
| תְּהִ֣י | you be | Verb, Qal, jussive second person masculine singular |
| עֵד־ | a witness | Noun common, masculine singular absolute |
| חִנָּ֣ם | without cause | Adverb |
| בְּרֵעֶ֑ךָ | in neighbor your | Preposition, noun common masculine singular construct, suffix |
| וַ֝הֲפִתִּ֗יתָ | and ¿ will you deceive | Conjunction, particle, verb piel perfect second person masculine singular |
| בִּשְׂפָתֶֽיךָ׃ | with lips your | Preposition, noun common feminine dual construct, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Do not testify against your neighbor without cause, and do not deceive with your lips. |
| KJV | Be not a witness against thy neighbour without cause; and deceive not with thy lips. |
| ASV | Be not a witness against thy neighbor without cause; And deceive not with thy lips. |
| YLT | Be not a witness for nought against thy neighbour, Or thou hast enticed with thy lips. |
| WEB | Don’t be a witness against your neighbor without cause. Don’t deceive with your lips. |
| BBE | Do not be a violent witness against your neighbour, or let your lips say what is false. |
Where they part company is חִנָּם — see How Translations Differ.
The sentence consists of a main command followed by two adverbial clauses, providing clear moral directives.







8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbהָיָה
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 24:28
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 — Moral Teachings in Proverbsgenerated
Proverbs 24:28 is part of a collection of wisdom sayings that provide guidance on ethical behavior and interpersonal relationships. The writer emphasizes the importance of honesty and integrity in dealings with others, particularly in legal and personal matters. This verse serves as a reminder to avoid unjust accusations and deceitful speech, which can lead to significant harm.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Proverbs 14:5 | An honest witness does not deceive, but a dishonest witness pours forth lies. |
| 2 | Proverbs 19:5–9 | A false witness will not go unpunished, and one who utters lies will not escape. |
| 3 | Proverbs 21:28 | A lying witness will perish, but the man who listens to truth will speak forever. |
| 4 | Exodus 20:16 | You shall not bear false witness against your neighbor. |
| 5 | Exodus 23:1 | “You shall not spread a false report. Do not join the wicked by being a malicious witness. |
The Treasury of Scripture Knowledge — 17 references, hung on the phrase they belong to
The Key Word — חִנָּם, chi.Namgenerated
The word חִנָּם (chinnam) means 'for nothing' or 'without cause.' It indicates actions taken without justification or reason, often implying that they are done in vain or without purpose. This adverbial form emphasizes the lack of a valid reason for the action.
In this context, it highlights the seriousness of providing testimony against someone without a legitimate cause, warning against the moral implications of such actions.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, so the BSB is the wording every comparison below is made against. The BSB uses without cause, which is also reflected in the KJV, ASV, and several other versions.
Where others part company with the BSB they part company over the rendering of חִנָּם. The LSV opts for for nothing, which retains the sense of lack of reason but varies in phrasing.
Sentence Structuregenerated
The structure of the verse is governed by two main verbs: תְּהִ֣י, you be, and וַ֝הֲפִתִּ֗יתָ, and you deceive. Each verb introduces a clause that presents a moral directive.
The first clause focuses on the act of testimony, while the second clause addresses the act of deception, creating a parallel structure that emphasizes the importance of honesty.
Septuagint Backgroundgenerated
In the Septuagint, the Hebrew word חִנָּם is rendered as ψευδὴς, meaning 'false.' This choice narrows the focus to the nature of the testimony, suggesting that it is not only without cause but also inherently deceptive.
This translation highlights the moral implications of giving false testimony, aligning with the overall theme of integrity found in the Proverbs.
In plain words — the whole versegenerated
Proverbs 24:28 advises against giving false testimony about your neighbor and warns not to deceive with your words. This teaching emphasizes the importance of honesty and integrity in our interactions with others.
Frequently Asked Questionsgenerated
It means to make accusations or claims about someone that are not justified or based on truth.
Deception can damage trust and relationships, leading to harm for both the deceiver and the deceived.
It aligns with the broader themes of wisdom literature that emphasize moral integrity and the consequences of dishonesty.
We can strive to speak truthfully about others, avoid gossip, and ensure our words reflect our true intentions.
Reflection Questionsgenerated
- In what situations might I be tempted to speak against someone without cause?
- How can I ensure that my words reflect honesty and integrity?
- What impact does my speech have on my relationships with others?
- How can I encourage others to speak truthfully and avoid deception?
The early church on this verse — how the Fathers read it
Bede comments on this verse, emphasizing the moral implications of false testimony against a neighbor.
Do not be a witness without cause against your neighbor, etc. This also pertains to the cultivation of our field, that is, to the pursuit of good action, namely, not to harm an innocent neighbor with false testimony,Early Church Fathers on Proverbs 24 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Proverbs 24:28 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleBe not a witness against thy neighbour without cause,.... Unless forced unto it, except there is some urgent reason for it; not upon any trivial account, or in any frivolous matter; never appear
Read John Gill on Proverbs 24 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryBe not a witness against thy neighbour without cause; and deceive not with thy lips. Be not a witness against thy neighbour without cause - falsely, or even frivolously, without sure ground for thy accusation.
Read Robert Jamieson on Proverbs 24 →
Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleBe not a witness against thy neighbour, either in judgment or in private conversation, without cause; rashly or falsely, without just and sufficient cause. Deceive not neither thy neighbour, to whom thou hast made a show of friendship, nor the judge, nor any other bearers, with false information. Or this clause forbids flattering him to his face, as the former forbids slandering him behind his back.
Read Matthew Poole on Proverbs 24 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsProverbs 24:28 Be not a witness against thy neighbour without cause; and deceive [not] with thy lips.Ver. 28. Be not a witness against thy neighbour without cause.] That is, Without calling, being not thereunto required; for this would speak thee spiteful, rash, and revengeful, as in the next verse. And deceive not with thy lips.] When called to be a witness, speak thy mind simply and plainly, without preface or passion, without varnish of fine words, whereby to mislead the judge, or deceive the jurors, to bolster out a bad cause, or outface a good. ανευπροοιμιωνκαιπαθων.
Read John Trapp on Proverbs 24 →
Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(28) Without cause—i.e., do not mention thy neighbour’s faults unless for some good reason, not for malice or love of gossip.
Read Charles John Ellicott on Proverbs 24 →
AdamClarkeAdam Clarke's Commentary on the BibleVerse 28. Be not a witness] Do not be forward to offer thyself to bear testimony against a neighbour, in a matter which may prejudice him, where the essential claims of justice do not require such interference; and especially do not do this in a spirit of revenge, because he has injured thee before.
Read AdamClarke on Proverbs 24 →
CambridgeThe Cambridge Bible for Schools and Colleges28. deceive not] Lit. and perhaps more forcibly, And wouldest thou deceive with thy lips?
Read Cambridge on Proverbs 24 →
Albert Barnes1798–1870Barnes' Notes on the BibleDeceive not with thy lips - Better, wilt thou deceive with thy lips?
Read Albert Barnes on Proverbs 24 →The verse in English, compared — 17 translations, and where they part company
Every translation on this page is a decision someone had to make and commit to. Read down a column and you see one translator's judgement; read across a row and you see the range the Greek actually allows. The BSB is the wording the rest of this page is measured against, so it is listed first.
Modern formal
Do not testify against your neighbor without cause, and do not deceive with your lips.
Don’t be a witness against your neighbor without cause. Don’t deceive with your lips.
Do not testify against your neighbor without cause, and do not deceive with your lips.
Do not be a witness against your neighbor without cause, and do not deceive with your words.
Tyndale line
Be not a witness against thy neighbour without cause; and deceive not with thy lips.
Be not a witness against thy neighbor without cause; And deceive not with thy lips.
Be not a witness against thy neighbour without cause; and deceive not with thy lips.
Be not a witness against thy neighbor without cause; and deceive not with thy lips.
Be not a witnes against thy neighbour without cause: for wilt thou deceiue with thy lippes?
Strictly literal
Be not a witness against thy neighbour without cause; and wouldest thou deceive with thy lips?
Be not a witness for nought against thy neighbour, Or thou hast enticed with thy lips.
Do not be a witness against your neighbor for nothing, || Or you have enticed with your lips.
Be not without cause a witness against thy neighbor; for wouldst thou beguile with thy lips?
Do not bear witness against your neighbor without cause and do not deceive with your lips.
From the Latin
Be not witness without cause against thy neighbour: and deceive not any man with thy lips.
Simplified
Don't testify against your neighbors without having a good reason, and don't tell lies.
Do not be a violent witness against your neighbour, or let your lips say what is false.
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: אַל־ תְּהִ֣י עֵד־ חִנָּ֣ם בְּרֵעֶ֑ךָ וַ֝הֲפִתִּ֗יתָ בִּשְׂפָתֶֽיךָ׃. The Septuagint closely matches this text, differing only in word order and specific translations of terms, maintaining the core message of the verse.
אַל־ תְּהִ֣י עֵד־ חִנָּ֣ם בְּרֵעֶ֑ךָ וַ֝הֲפִתִּ֗יתָ בִּשְׂפָתֶֽיךָ׃
6 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 24:28
One dossier per word, with every reference work grouped by kind — Hebrew lexicons, morphology, Bible dictionaries, topical chains and the English of the translators themselves. The verse sits at the head of each block with the word under study lit, so you never lose your place. The panel above gives the short answer; this is the long one, and it is the part of the page worth indexing.
Every entry below is the lexicographer's own text. On the Hebrew: Brown-Driver-Briggs entire and its gloss set, Strong's Hebrew Dictionary, and Tyndale House's Translators Brief lexicon. Where a cell says a work has no entry, that work genuinely has none for this word.
אַל (al) is a negative particle meaning 'not' or 'no,' often used to express a wish or prohibition rather than an objective fact. It can also function as a noun meaning 'nothing.' The lexicons highlight its use in various contexts, including deprecative forms, but do not show significant disagreement.
אַל adv. of negation, denying however, not objectively as a fact, but subjectively as a wish, expressing therefore a deprecation or prohibition
base
H408 אַל adv. of negation, denying however, not objectively as a fact, but subjectively as a wish, expressing therefore a deprecation or prohibition
408 'al al
a negative particle (akin to 3808); not (the qualified
negation, used as a deprecative); once (Job 24:25) as a noun,
nothing:--nay, neither, + never, no ,nor, not, nothing
(worth), rather than.
see HEBREW for 03808
אַל (al) — not.
1) not, no, nor, neither, nothing (as wish or preference)
1a) do not, let not (with a verb)
1b) let there not be (with a verb understood)
1c) not, no (with substantive)
1d) nothing (as substantive)
Aramaic equivalent: al (אַל "not" H0409)
Part — ParticleHTn
The Hebrew word הָיָה (hayah) is a primitive root meaning to exist or become, and it encompasses a range of meanings including to happen, occur, and come to pass. It is often used in narrative contexts, particularly in phrases like "and it came to pass." The word can also denote a state of being or existence, and it appears frequently in various forms throughout the Old Testament.
הָיָה 3570 vb. fall out, come to pass, become, be
Qal
Fall out, happen
occur, take place, come about, come to pass
esp. & very oft., come about, come to pass
וַיְהִי and it came to pass that, most often (c. 292 t.)
rarely also Pf. c. וְ conj. וְהָיָה
less oft. וְהָיָה Pf. consec. and it shall come to pass, or frequentat. came to pass (repeatedly, etc.)
Come into being, become
abs., in lively narrative, arise, appear, come
sq. prep.
become
sq. pred. noun (to be viewed as implicit accus.)
sq. pred. adj.
become like
sq. pred. לְ pers.
sq. לְ pred.
oft. c. לְ pred. לְ pers.
with עַל and לְ
sts. c. לְ pers. only = became the property of, come into the possession of
Be (often with subbordinate idea of becoming)
exist, be in existence
abide, remain, continue
with word of locality, be in or at a place, be situated, stand, lie
as copula, joining subj. & pred.
H1961 הָיָה fall out, come to pass, become, be .. . . Fall out, happen
. occur, take place, come about, come to pass
. esp. & very oft., come about, come to pass . . וַיְהִי and it came to pass that, most often (c. 292 t.)
. rarely also Pf. c. וְ conj. וְהָיָה
. less oft. וְהָיָה Pf. consec. and it shall come to pass, or frequentat. came to pass (repeatedly, etc.)
. Come into being, become . . abs., in lively narrative, arise, appear, come
. sq. prep.
. become . sq. pred. noun (to be viewed as implicit accus.)
. sq. pred. adj.
. become like
. sq. pred. + לְ pers.
. sq. לְ pred.
. oft. c. לְ pred. + לְ pers.
. with עַל and לְ
. sts. c. לְ pers. only = became the property of, come into the possession of
. Be (often with subbordinate idea of becoming) . exist, be in existence
. abide, remain, continue
1961 hayah haw-yaw
a primitive root (compare 1933); to exist, i.e. be or become,
come to pass (always emphatic, and not a mere copula or
auxiliary):--beacon, X altogether, be(-come), accomplished,
committed, like), break, cause, come (to pass), do, faint,
fall, + follow, happen, X have, last, pertain, quit
(one-)self, require, X use.
see HEBREW for 01933
הָיָה (ha.yah) — to be.
1) to be, become, come to pass, exist, happen, fall out
1a) (Qal)
1a1) ---
1a1a) to happen, fall out, occur, take place, come about, come to pass
1a1b) to come about, come to pass
1a2) to come into being, become
1a2a) to arise, appear, come
1a2b) to become
1a2b1) to become
1a2b2) to become like
1a2b3) to be instituted, be established
1a3) to be
1a3a) to exist, be in existence
1a3b) to abide, remain, continue (with word of place or time)
1a3c) to stand, lie, be in, be at, be situated (with word of locality)
1a3d) to accompany, be with
1b) (Niphal)
1b1) to occur, come to pass, be done, be brought about
1b2) to be done, be finished, be gone
V-Qal-Juss-2ms — Verb · Qal · jussive second person masculine singularHVqj2ms
עֵד (ed) means 'witness' and encompasses both the act of witnessing and the person who testifies. It is derived from a root suggesting emphatic affirmation. The term can refer to evidence of things or to individuals providing testimony.
עֵד 69 n.m. witness (prob. fr. reiterating, hence emphatically affirming)
witness, testimony, evidence, of things
witness, a person
base
H5707 עֵד witness (prob. fr. reiterating, hence emphatically affirming) . witness, testimony, evidence, of things
. witness, a person
5707 `ed ayd
contracted from 5749 ; concretely, a witness; abstractly,
testimony; specifically, a recorder, i.e. prince:--witness.
see HEBREW for 05749
עֵד (ed) — witness.
1) witness
1a) witness, testimony, evidence (of things)
1b) witness (of people)
HNcmsa — Noun common · masculine singular absoluteHNcmsa
wit'-nes (nouns `edh, and `edhah, and verb `anah; martus, with all derivative words and their compounds): The word "witness" is used of inanimate things, e.g. the heap of stones testifying to the covenant between Jacob and Laban (Ge 31:44-54), and the So of Moses. (De 31:19,21). The main use of the word is forensic, and from this use all other applications are naturally derived. Important legal agreements required the attestation of witnesses, as in the case of the purchase of property, or a betrothal (Ru 4:1-11, where we are told that the ancient form of attestation was by a man drawing off his shoe and giving it to his neighbor).
Witness
More than one witness was required in criminal cases (Deut. 17:6; 19:15). They were the first to execute the sentence on the condemned (Deut. 13:9; 17:7; 1 Kings 21:13; Matt. 27:1; Acts 7:57, 58). False witnesses were liable to punishment (Deut. 19:16-21). It was also an offence to refuse to bear witness (Lev. 5:1).
Among people with whom writing is not common the evidence of a transaction is given by some tangible memorial or significant ceremony: Abraham gave seven ewe-lambs to Abimelech as an evidence of his property in the well of Beersheba. Jacob raised a heap of stones, "the heap of witness." as a boundary-mark between himself and Laban. (Genesis 21:30; 31:47,52) The tribes of Reuben and Gad raised an "altar" as a witness to the covenant between themselves and the rest of the nation. Joshua set up a stone as an evidence of the allegiance promised by Israel to God. (Joshua 22:10,26,34; 24:26,27) But written evidence was by no means unknown to the Jews. Divorce was to be proved by a written document. (24:1,3) In civil contracts, at least in later times documentary evidence was required…
One who testifies to any fact from his own personal knowledge. Under the Mosaic law, two witnesses under oath were necessary to convict a person charged with a capital crime, Nu 35:30; and if the criminal was stoned, the witnesses were bound to cast the first stones, De 17:6-7 Ac 7:58. The Greek word for witness is MARTYR, which see.
The apostles were witnesses, in proclaiming to the world the facts of the gospel, Ac 1:8,22 2:32 2Pe 1:12,16-18; and Christ is a "faithful witness," in testifying to men of heavenly things, Joh 3:12
חִנָּם (chinnam) means 'for nothing' or 'gratis,' indicating something given without cost or reason. It conveys ideas of being free, undeserved, or in vain. The word is derived from a root meaning 'to be devoid of advantage.' Various lexicons emphasize its use in contexts that highlight lack of purpose or cause.
חִנָּם subst., used chiefly in the accus. as adv.—lit. out of favour; i.e.
gratis, gratuitously, for nothing
for no purpose, in vain
gratuitously, without cause, undeservedly
base
H2600 חִנָּם lit. out of favour; i.e. . gratis, gratuitously, for nothing
. for no purpose, in vain
. gratuitously, without cause, undeservedly
2600 chinnam khin-nawm'
from 2580; gratis, i.e. devoid of cost, reason or
advantage:--without a cause (cost, wages), causeless, to cost
nothing, free(-ly), innocent, for nothing (nought, in vain.
see HEBREW for 02580
חִנָּם (chin.nam) — for nothing.
1) freely, for nothing, without cause
1a) gratis, gratuitously, for nothing
1b) for no purpose, in vain
1c) gratuitously, without cause, undeservedly
Adv — AdverbHD
kos: In both the King James Version and the Revised Version (British and American) "for this cause" (the King James Version "cause") occurs in Ex 9:16 as the rendering of ba`abhur zo'th = "in order that"; "to the end that"; so also in Da 2:12 for kol-qebhel denah, and in 2Ch 32:20 the King James Version for `al-zo'th, where RVS read "because of." In the New Testament the word is used adverbially in the translation of several Greek phrases: heneka toutou (Mt 19:5; Mr 10:7); dia touto, Joh 12:27; Ro 1:26; 13:6; 15:9…
→ See ACTIONS AT LAW
רֵעַ (rea`) refers to a friend, companion, or fellow, emphasizing close associations such as brotherhood or intimacy. It can also denote a neighbor or another person in a broader sense. The word is derived from a root meaning 'to associate.'
רֵעַ 187 n.m. friend, companion, fellow
base
H7453 רֵעַ friend, companion, fellow
7453 rea` ray'-ah
or reya2 {ray'-ah}; from 7462; an associate (more or less
close):--brother, companion, fellow, friend, husband, lover,
neighbour, X (an-)other.
see HEBREW for 0reya2
see HEBREW for 07462
רֵעַ (re.a) — neighbor.
1) friend, companion, fellow, another person
1a) friend, intimate
1b) fellow, fellow-citizen, another person (weaker sense)
1c) other, another (reciprocal phrase)
Prep | N-ms | Suff — Preposition · noun common masculine singular construct · suffixHR/Ncmsc/Sp2ms
פָּתָה (pathah) is a Hebrew verb that means to be spacious or open, and it can also imply simplicity or gullibility. It encompasses a range of meanings from enticing and deceiving to persuading and being persuaded. The lexicons suggest that it can refer to both physical openness and moral or mental simplicity, with some entries indicating a sinister aspect of deception.
[פָּתָה] vb. be spacious, wide, open
Qal poss. one open as to lips
Hiph. may God make wide for Japhet (give him an extensive inheritance)
base
[פָּתָה] vb. denom. be simple
Qal
be open-minded (?), simple
be enticed, deceived
Niph. be deceived
Pielpersuade, woman, seduce, virgin; entice, husband; a man to sin
deceive
Pual
be persuaded
be deceived
base
H6601a פָּתָה be spacious, wide, open H6601b [פָּתָה] vb. denom. be simple
.
. be open-minded (?), simple
. be enticed, deceived
. be deceived
.
. persuade, woman, seduce, virgin; entice, husband; a man to sin
. deceive
.
. be persuaded
. be deceived
6601 pathah paw-thaw'
a primitive root; to open, i.e. be (causatively, make) roomy;
usually figuratively (in a mental or moral sense) to be
(causatively, make) simple or (in a sinister way)
delude:--allure, deceive, enlarge, entice, flatter, persuade,
silly (one).
פָּתָה (pa.tah) — to open wide.
1) to be spacious, be open, be wide
1a) (Qal) to be spacious or open or wide
1b) (Hiphil) to make spacious, make open
פָּתָה (pa.tah) — to entice.
1) to be simple, entice, deceive, persuade
1a) (Qal)
1a1) to be open-minded, be simple, be naive
1a2) to be enticed, be deceived
1b) (Niphal) to be deceived, be gullible
1c) (Piel)
1c) (Piel)
1c1) to persuade, seduce
1c2) to deceive
1d) (Pual)
1d1) to be persuaded
1d2) to be deceived
Conj | Part | V-Piel-Perf-2ms — Conjunction · particle · verb piel perfect second person masculine singularHC/Ti/Vpp2ms
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)
Prep | N-fd | Suff — Preposition · noun common feminine dual construct · suffixHR/Ncfdc/Sp2ms
