Proverbs 26:15 — Word Study
WLCטָ֘מַ֤ן עָצֵ֣ל יָ֭דוֹ בַּצַּלָּ֑חַת נִ֝לְאָ֗ה לַֽהֲשִׁיבָ֥הּ אֶל־ פִּֽיו׃
BSAThe slackerʻâtsêl [slothful, extremely lazy] buriesṭâman■ [hides, conceals] his handyâd [an open hand; strength, a side or share] in the dishtsallachath [a deep container, bowl] it wearies himlâʼâh■ [makes disgusted, tires] to bring it backshûwb [to return, turn back] toʼêl his mouthpeh [lips, edge of the face]
| Greek | English | Parsing |
|---|---|---|
| טָ֘מַ֤ן | he hides | Verb, Qal, perfect third person masculine singular |
| עָצֵ֣ל | a sluggard | Adj |
| יָ֭דוֹ | hand his | Noun common both singular construct, suffix |
| בַּצַּלָּ֑חַת | in the dish | Preposition, noun common feminine singular absolute |
| נִ֝לְאָ֗ה | he is weary | Verb, Niphal, perfect third person masculine singular |
| לַֽהֲשִׁיבָ֥הּ | to bring back it | Preposition, verb hiphil infinitive construct common, suffix |
| אֶל־ | to | Preposition |
| פִּֽיו׃ | mouth his | Noun common masculine singular construct, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | The slacker buries his hand in the dish; it wearies him to bring it back to his mouth. |
| KJV | The slothful hideth his hand in his bosom; it grieveth him to bring it again to his mouth. |
| ASV | The sluggard burieth his hand in the dish; It wearieth him to bring it again to his mouth. |
| YLT | The slothful hath hid his hand in a dish, He is weary of bringing it back to his mouth. |
| WEB | The sluggard buries his hand in the dish. He is too lazy to bring it back to his mouth. |
| BBE | The hater of work puts his hand deep into the basin: lifting it again to his mouth is a weariness to him. |
The translations agree on the meaning of the slacker's laziness and the imagery of burying his hand in the dish.
The sentence consists of a main clause followed by a result clause, illustrating the lazy person's actions and their consequences.
7 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectעָצֵל
verbטָמַן
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 26:15
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 — Observations on Lazinessgenerated
Proverbs 26:15 presents a vivid image of a lazy person who cannot muster the effort to bring his hand back from the dish to his mouth. This verse is part of a collection of proverbs that highlight the foolishness of slothfulness and the consequences of idleness, encouraging readers to reflect on the value of diligence and hard work.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Proverbs 19:24 | The slacker buries his hand in the dish; he will not even bring it back to his mouth. |
The Treasury of Scripture Knowledge — 1 reference, hung on the phrase they belong to
The Key Word — טָמַן, ta.Mangenerated
The verb טָמַן (taman) means to hide or conceal, often implying a secretive action. In this context, it describes the slacker burying his hand in the dish, indicating a refusal to engage in effort or work.
This verb is in the perfect tense, third person masculine singular, suggesting a completed action. The lazy person has already hidden his hand, emphasizing his unwillingness to act, which is a recurring theme in Proverbs.
How Translations Differ — measured against the Berean Standard Biblegenerated
The translations agree on the meaning of the verse, all emphasizing the laziness of the slacker who cannot bring his hand back to his mouth.
Sentence Structuregenerated
The main verb is טָמַן, he hides, which governs the subject עָצֵל, the slacker, and describes the action of burying his hand in the dish. The structure highlights the laziness of the subject, with a prepositional phrase indicating where the hand is hidden.
The second part of the verse introduces another verb, נִלְאָה, he is weary, which connects back to the slacker's inability to bring his hand back, illustrating the consequences of his laziness.
Septuagint Backgroundgenerated
The Septuagint translates טָמַן as κρύψας (
The Greek word ὀκνηρὸς (oknēros) for 'sluggard' emphasizes the character's laziness, paralleling the Hebrew term.
In plain words — the whole versegenerated
Proverbs 26:15 describes a lazy person who buries his hand in a dish and cannot bring it back to his mouth. This verse illustrates the foolishness of laziness and serves as a warning against idleness.
Frequently Asked Questionsgenerated
A slacker is someone who is habitually lazy or avoids work, often leading to negative consequences in their life.
This imagery suggests that the slacker is so lazy that he cannot even muster the effort to bring his hand back to eat.
This proverb highlights the foolishness of laziness and serves as a reminder of the importance of hard work and diligence.
It reflects common themes in wisdom literature that contrast diligence with laziness, encouraging readers to pursue a life of effort and responsibility.
Reflection Questionsgenerated
- In what areas of my life am I being lazy or avoiding effort?
- How can I cultivate a habit of diligence in my daily tasks?
- What are some practical steps I can take to overcome laziness?
- How does this proverb challenge my understanding of work and productivity?
Commentators on this verse — 7 expositors, verse by verse
Each of these wrote on Proverbs 26:15 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleThe slothful hideth his hand in [his] bosom,.... To keep it warm; Jarchi's note is, "he puts his hand in a hot basin, because of the cold.'' The word (c) for "bosom" does sometimes signify a "pot" or basin.
Read John Gill on Proverbs 26 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryThe slothful hideth his hand in his bosom; it grieveth him to bring it again to his mouth. The slothful hideth his hand in his bosom; it grieveth him to bring it again to his mouth (note Proverbs 19:24).
Read Robert Jamieson on Proverbs 26 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleHe will not take the least pains for the most necessary things.
Read Matthew Poole on Proverbs 26 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsProverbs 26:15 The slothful hideth his hand in [his] bosom; it grieveth him to bring it again to his mouth.Ver. 15. The slothful hideth his hand in his bosom.]
Read John Trapp on Proverbs 26 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(15) The slothful hideth his hand in his bosom.—See above on Proverbs 19:24.
Read Charles John Ellicott on Proverbs 26 →CambridgeThe Cambridge Bible for Schools and Colleges15. his bosom] Rather, the dish, as in Proverbs 19:24, where see note. grieveth] Rather, wearieth. It is too much trouble to him.
Read Cambridge on Proverbs 26 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible15. Hideth — See Proverbs 19:24. In his bosom — Rather, in the dish. It grieveth him — It is wearisome to him. A sarcasm. “Too lazy to eat!”
Read Daniel Denison Whedon on Proverbs 26 →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
The slacker buries his hand in the dish; it wearies him to bring it back to his mouth.
The sluggard buries his hand in the dish. He is too lazy to bring it back to his mouth.
The slacker buries his hand in the dish; it wearies him to bring it back to his mouth.
The sluggard plunges his hand in the dish; he is too lazy to bring it back to his mouth.
Tyndale line
The slothful hideth his hand in his bosom; it grieveth him to bring it again to his mouth.
The sluggard burieth his hand in the dish; It wearieth him to bring it again to his mouth.
The sluggard burieth his hand in the dish; it wearieth him to bring it again to his mouth.
The slothful hideth his hand in his bosom; it grieveth him to bring it again to his mouth.
The slouthfull hideth his hand in his bosome, and it grieueth him to put it againe to his mouth.
Strictly literal
The sluggard burieth his hand in the dish: it wearieth him to bring it again to his mouth.
The slothful hath hid his hand in a dish, He is weary of bringing it back to his mouth.
The slothful has hid his hand in a dish, || He is weary of bringing it back to his mouth.
Hath the slothful hidden his hand in the dish, it wearieth him to bring it back again to his mouth.
The lazy person puts his hand into the dish and yet he has no strength to lift it up to his mouth.
From the Latin
The slothful hideth his hand under his armpit, and it grieveth him to turn it to his mouth.
Simplified
Lazy people put their hands in a dish, but are too tired to lift the food to their mouths.
The hater of work puts his hand deep into the basin: lifting it again to his mouth is a weariness to him.
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 presents the verse as, "The slacker buries his hand in the dish; it wearies him to bring it back to his mouth." The Septuagint matches 6 of the 8 words from the Masoretic Text, indicating a strong agreement, though the word order and articles differ as it reflects its own sentence structure. There are no significant differences noted in the Samaritan Pentateuch or the Dead Sea Scrolls for this verse, suggesting a consistent transmission of the text across these ancient witnesses.
טָ֘מַ֤ן עָצֵ֣ל יָ֭דוֹ בַּצַּלָּ֑חַת נִ֝לְאָ֗ה לַֽהֲשִׁיבָ֥הּ אֶל־ פִּֽיו׃
6 of the 8 words are matched. This is the word-by-word correspondence, not the Septuagint's own sentence — its word order and its articles are its own.
Four traditions, not one. “On the leather” means the letters physically survive on the scroll, as against letters an editor has supplied to fill a hole in it — a restoration is a scholar’s reading, not a reading of the manuscript. Words in [square brackets] are supplied; the notes count them apart from what survives.
The map of this verse — what each word keeps company with
This is a map of two things, both counted rather than judged. Company kept: which words stand within three words of each of these, anywhere in the Hebrew Bible — the thicker the line, the more often the pair meet compared with chance. Built from: the words a word is made out of, taken from its own Strong’s entry. It is not a map of meaning: nothing here claims two words mean the same thing. Click any circle to see the numbers behind it.
Lexicons — every word in Proverbs 26:15
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.
טָמַן (taman) is a Hebrew verb meaning to hide or conceal. It can refer to hiding something by covering it over, as well as to the act of burying or laying something secretly. The verb appears in various forms, including Qal, Niphal, and Hiphil, indicating different nuances of hiding, such as hiding oneself or causing something to be hidden.
טָמַן vb. hide, conceal
Qal
hide
often of hiding, concealing, secretly laying a snare
that which is darkened = darkness
Niph. hide thyself in the dust
Hiph. and they went and hid (it)
base
H2934 טָמַן hide, conceal
2934 taman taw-man'
a primitive root; to hide (by covering over):--hide, lay
privily, in secret.
טָמַן (ta.man) — to hide.
1) to hide, conceal, bury
1a) (Qal)
1a1) to hide
1a2) hiding, concealing, secretly laying (participle)
1a3) darkness (participle)
1b) (Niphal) to hide oneself
1c) (Hiphil) to hide
V-Qal-Perf-3ms — Verb · Qal · perfect third person masculine singularHVqp3ms
עָצֵל (atsel) refers to a state of being indolent or lazy, often describing a sluggard. It is derived from the root word for slothfulness and is used in various contexts to denote sluggishness.
עָצֵל 14 adj. sluggish, lazy
base
H6102 עָצֵל
6102 `atsel aw-tsale'
from 6101; indolent:--slothful, sluggard.
see HEBREW for 06101
עָצֵל (a.tsel) — sluggish.
1) sluggish, lazy
1a) sluggard (subst)
Adj — AdjHAamsa
slug'-ard: Found only in the Old Testament, and there only in Proverbs. It is the rendering given the word 'atsel everywhere in the Revised Version (British and American), but in the King James Version only in Pr 6:6,9; 10:26; 13:4; 20:4; 26:16 (elsewhere the King James Version translates by "slothful"). The root meaning of ['atsel] is "to be sluggish," "stupid." The English word "slug" is said to be "allied to slack" (Webster).
→ (A very lazy person)
→ See IDLENESS
יָד (yad) means 'hand' and can also refer to strength or power in a figurative sense. It encompasses various technical uses, such as a sign or monument, parts or shares, and even specific components in construction, like axle-trees and supports for the laver. The word is versatile, appearing in both literal and metaphorical contexts.
יָד 1604 n.f. hand
hand
Fig. = strength, power
Fig. = side
יָד is used in various special, technical senses:—
sign, monument
part, fractional part or share
time, repetition
axle-trees
stays, supports for laver
tenons on sides of boards of tabernacle
a (beckoning) hand
יַד with prep.
base
H3027 יָד hand . hand
. Fig. = strength, power
. Fig. = side
. יָד is used in various special, technical senses:— . sign, monument
. part, fractional part or share
. time, repetition
. axle-trees
. stays, supports for laver
. tenons on sides of boards of tabernacle
. a (beckoning) hand
. יַד with prep.
3027 yad yawd
a primitive word; a hand (the open one (indicating power,
means, direction, etc.), in distinction from 3709, the closed
one); used (as noun, adverb, etc.) in a great variety of
applications, both literally and figuratively, both proximate
and remote (as follows):--(+ be) able, X about, + armholes,
at, axletree, because of, beside, border, X bounty, + broad,
(broken-)handed, X by, charge, coast, + consecrate, +
creditor, custody, debt, dominion, X enough, + fellowship,
force, X from, hand(-staves, -y work), X he, himself, X in,
labour, + large, ledge, (left-)handed, means, X mine,
ministry, near, X of, X order, ordinance, X our, parts, pain,
power, X presumptuously, service, side, sore, state, stay,
draw with strength, stroke, + swear, terror, X thee, X by
them, X themselves, X thine own, X thou, through, X throwing,
+ thumb, times, X to, X under, X us, X wait on, (way-)side,
יָד (yad) — hand.
: hand/arm[anatomy]
1) hand
1a) hand (of man)
1b) strength, power (fig.)
1c) side (of land), part, portion (metaph.) (fig.)
1d) (various special, technical senses)
1d1) sign, monument
1d2) part, fractional part, share
1d3) time, repetition
1d4) axle-trees, axle
1d5) stays, support (for laver)
1d6) tenons (in tabernacle)
1d7) a phallus, a hand (meaning unsure)
1d8) wrists
יָד (yad) — hand: power.
: hand/arm[anatomy]
1) hand
1a) hand (of man)
1b) strength, power (fig.)
1c) side (of land), part, portion (metaph.) (fig.)
1d) (various special, technical senses)
1d1) sign, monument
1d2) part, fractional part, share
1d3) time, repetition
1d4) axle-trees, axle
1d5) stays, support (for laver)
1d6) tenons (in tabernacle)
1d7) a phallus, a hand (meaning unsure)
1d8) wrists
יָד (yad) — hand: themselves.
: hand/arm[anatomy]
1) hand
1a) hand (of man)
1b) strength, power (fig.)
N-cs | Suff — Noun common both singular construct · suffixHNcbsc/Sp3ms
The Hebrew word צַלַּ֫חַת (*tsallachath*) refers to a dish or bowl, indicating something that is advanced or deep. It is derived from the root word צָלַח (*tsalach*, Strong's H6743). The entries consistently define it as a dish or bowl without significant disagreement.
צַלַּ֫חַת n.f. dish
base
H6747 צַלַּ֫חַת
6747 tsallachath tsal-lakh'-ath
from 6743; something advanced or deep, i.e. a bowl;
figuratively, the bosom:--bosom, dish.
see HEBREW for 06743
צַלַּ֫חַת (tsal.la.chat) — dish.
dish, bowl
Prep | N-fs — Preposition · noun common feminine singular absoluteHRd/Ncfsa
The rendering in English Versions of the Bible in some connections of three Hebrew and one Greek word. The qe`arah of Ex 25:29; 37:16; Nu 4:7 was apparently a kind of salver, in this case of gold, for holding the loaves of the "presence bread." The same word represents the silver "platters" (Nu 7:13 ff) brought by the princes as a dedication gift. The cephel of Jud 5:25 was a large bowl, so translated in Jud 6:38. "Lordly dish" is literally, "bowl of (fit for) nobles." The tsallachath of 2Ki 21:13; Pr 19:24; 26:15…
Dish
For eating from (2 Kings 21:13). Judas dipped his hand with a “sop” or piece of bread in the same dish with our Lord, thereby indicating friendly intimacy (Matt. 26:23). The “lordly dish” in Judg. 5:25 was probably the shallow drinking cup, usually of brass. In Judg. 6:38 the same Hebrew word is rendered “bowl.”
The dishes of the tabernacle were made of pure gold (Ex. 25:29; 37:16).
לָאָה (la'ah) is a Hebrew verb meaning to be weary or impatient. It encompasses various forms, including being tired or grieved, and can describe both the state of weariness and the act of causing weariness in others. The word appears in different stems, such as Qal, Niphal, and Hiphil, indicating nuances in its usage.
[לָאָה] vb. be weary, impatient
Qal be weary
Niph. be weary of doing a thing, make oneself weary in doing something, weary (i.e. strenuously exert) oneself
Hiph. weary, make weary, exhaust
base
H3811 לָאָה be weary, impatient
3811 la'ah law-aw'
a primitive root; to tire; (figuratively) to be (or make)
disgusted:--faint, grieve, lothe, (be, make) weary (selves).
לָאָה (la.ah) — be weary.
1) to be weary, be impatient, be grieved, be offended
1a) (Qal) to be weary, be impatient
1b) (Niphal) to be tired of something, weary oneself
1c) (Hiphil) to weary, make weary, exhaust
V-Niphal-Perf-3ms — Verb · Niphal · perfect third person masculine singularHVNp3ms
The Hebrew word שׁוּב (shuwb) means to turn back or return, covering a wide range of contexts including physical, spiritual, and relational. It can denote returning to a previous state, repenting, or even apostatizing. The entries describe various forms and uses, including bringing back, restoring, and refreshing. Notably, it can also imply a change in course of action.
שׁוּב 1056 vb. turn back, return
Qal 683;—turn back, return:
turn back
return, come or go back
esp. return unto
of dying
of revival from death
fig. of human relations:
return to leader, king
= change so as to appoach (in purpose, desire)
turn, i.e. resort to
return to a physical condition
abs. = change course of action
fig., specif. of spiritual relations:
turn back from God = apostatize
of י׳, turn away
turn back to God (= seek penitently)
abs. repent
turn back from evil
of י׳
of י׳, return (to shew favour)
of inanimate things (sts. personified, or treated as things of life):
denoting repetition, etc.
trans.
Pō‛l.
bring back
fig. restore, refresh
restore, repair
lead away (enticingly)
shew turning = apostatize
Hiph. 353 cause to return, bring back
bring back into bondage
put back
= draw back
= give back, restore
= relinguish
= give in payment, requital
bring one back (from dead)
bring back heart
= refresh
H7725 שׁוּב turn back, return .—turn back, return: . turn back
. return, come or go back
. esp. return unto
. . of dying
. of revival from death
. fig. of human relations: . return to leader, king
. = change so as to appoach (in purpose, desire)
. turn, i.e. resort to
. return to a physical condition
. abs. = change course of action
. fig., specif. of spiritual relations: . turn back from God = apostatize
. of י׳, turn away
. turn back to God (= seek penitently)
. abs. repent
. turn back from evil
. of י׳
. of י׳, return (to shew favour)
. of inanimate things (sts. personified, or treated as things of life):
. denoting repetition, etc.
. trans.
. . bring back
. . fig. restore, refresh
. restore, repair
. lead away (enticingly)
. shew turning = apostatize
. cause to return, bring back . . bring back into bondage
. put back
. = draw back
. = give back, restore
. = relinguish
. = give in payment, requital
7725 shuwb shoob
a primitive root; to turn back (hence, away) transitively or
intransitively, literally or figuratively (not necessarily
with the idea of return to the starting point); generally to
retreat; often adverbial, again:--((break, build, circumcise,
dig, do anything, do evil, feed, lay down, lie down, lodge,
make, rejoice, send, take, weep)) X again, (cause to) answer
(+ again), X in any case (wise), X at all, averse, bring
(again, back, home again), call (to mind), carry again (back),
cease, X certainly, come again (back), X consider, +
continually, convert, deliver (again), + deny, draw back,
fetch home again, X fro, get (oneself) (back) again, X give
(again), go again (back, home), (go) out, hinder, let, (see)
more, X needs, be past, X pay, pervert, pull in again, put
(again, up again), recall, recompense, recover, refresh,
relieve, render (again), requite, rescue, restore, retrieve,
שׁוּב (shuv) — to return: return.
: return
1) to return, turn back
1a) (Qal)
1a1) to turn back, return
1a1a) to turn back
1a1b) to return, come or go back
1a1c) to return unto, go back, come back
1a1d) of dying
1a1e) of human relations (fig)
1a1f) of spiritual relations (fig)
1a1f1) to turn back (from God), apostatise
1a1f2) to turn away (of God)
1a1f3) to turn back (to God), repent
1a1f4) turn back (from evil)
1a1g) of inanimate things
1a1h) in repetition
1b) (Polel)
1b1) to bring back
1b2) to restore, refresh, repair (fig)
1b3) to lead away (enticingly)
1b4) to show turning, apostatise
1c) (Pual) restored (participle)
1d) (Hiphil) to cause to return, bring back
1d1) to bring back, allow to return, put back, draw back, give back, restore, relinquish, give in payment
1d2) to bring back, refresh, restore
1d3) to bring back, report to, answer
1d4) to bring back, make requital, pay (as recompense)
Prep | V-Hiphil-Inf-a | Suff — Preposition · verb hiphil infinitive construct common · suffixHR/Vhcc/Sp3fs
The Hebrew word אֶל (el) is primarily a preposition indicating motion towards or direction to a person or place. It can also imply entering a limit, presence at a location, or a hostile direction (against). Additionally, it may express concepts such as concerning, in addition to, or according to. The entries highlight its versatility in both physical and metaphorical contexts.
אֶל (nearly always followed by Makkeph),
prep. denoting motion to or direction towards (whether physical or mental).of motion to or unto a person or place
Where the limit is actually entered, into
Of direction towards anything
Where the motion or direction implied appears from the context to be of a hostile character, אֶל = against
Unto sometimes acquires from the context the sense of in addition to
Metaph. in regard to, concerning, on account of
Of rule or standard according to (rare)
Expressing presence at a spot, against, at, by, not merely after verbs implying motion
Prefixed to other preps. it combines with them the idea of motion or direction to
base
H413 אֶל (nearly always followed by Makkeph), . of motion to or unto a person or place
. Where the limit is actually entered, into
. Of direction towards anything
. Where the motion or direction implied appears from the context to be of a hostile character, אֶל = against
. Unto sometimes acquires from the context the sense of in addition to
. Metaph. in regard to, concerning, on account of
. Of rule or standard according to (rare)
. Expressing presence at a spot, against, at, by, not merely after verbs implying motion
. Prefixed to other preps. it combines with them the idea of motion or direction to
413 'el ale
(but only used in the shortened constructive form sel {el});
a primitive particle; properly, denoting motion towards, but
occasionally used of a quiescent position, i.e. near, with or
among; often in general, to:--about, according to ,after,
against, among, as for, at, because(-fore, -side), both...and,
by, concerning, for, from, X hath, in(- to), near, (out) of,
over, through, to(-ward), under, unto, upon, whether,
with(-in).
אֶל (el) — to(wards).
1) to, toward, unto (of motion)
2) into (limit is actually entered)
2a) in among
3) toward (of direction, not necessarily physical motion)
4) against (motion or direction of a hostile character)
5) in addition to, to
6) concerning, in regard to, in reference to, on account of
7) according to (rule or standard)
8) at, by, against (of one's presence)
9) in between, in within, to within, unto (idea of motion to)
Prep — PrepositionHR
The Hebrew word פֶּה (*peh*) means 'mouth' and encompasses various meanings, including the mouth of a person or animal, as well as openings or orifices. It can also refer to speech, edges, and portions. Additionally, it denotes a weight equal to one third of a shekel, found in 1 Samuel 13:21.
פֶּה 485 n.m. mouth
mouth, of man, organ of eating and drinking
external organ
much oftener, as organ of speech, of man
as laughing; panting
of God
of idols
of musical instr. = sound
of animals; hence of edge of sword
mouth = opening, orifice
extremity, end
= portion
with preps.
base
H6310 פֶּה mouth . . mouth, of man, organ of eating and drinking
. external organ
. . much oftener, as organ of speech, of man
. as laughing; panting
. of God
. of idols
. of musical instr. = sound
. of animals
. mouth = opening, orifice
. . extremity, end
. = portion
. with preps.
6310 peh peh
from 6284; the mouth (as the means of blowing), whether
literal or figurative (particularly speech); specifically
edge, portion or side; adverbially (with preposition)
according to:--accord(-ing as, -ing to), after, appointment,
assent, collar, command(-ment), X eat, edge, end, entry, +
file, hole, X in, mind, mouth, part, portion, X (should)
say(-ing), sentence, skirt, sound, speech, X spoken, talk,
tenor, X to, + two-edged, wish, word.
see HEBREW for 06284
פֶּה (peh) — lip.
: lip/mouth
peh
1) mouth
1a) mouth (of man)
1b) mouth (as organ of speech)
1c) mouth (of animals)
1d) mouth, opening, orifice (of a well, river, etc)
1e) extremity, end pim
2) a weight equal to one third of a shekel, occurs only in 1Sa 13:21
פֶּה (peh) — lip: edge.
: edge
peh
1) mouth
1a) mouth (of man)
1b) mouth (as organ of speech)
1c) mouth (of animals)
1d) mouth, opening, orifice (of a well, river, etc)
1e) extremity, end pim
2) a weight equal to one third of a shekel, occurs only in 1Sa 13:21
פֶּה (peh) — lip: word.
: word/command
peh
1) mouth
1a) mouth (of man)
1b) mouth (as organ of speech)
1c) mouth (of animals)
1d) mouth, opening, orifice (of a well, river, etc)
1e) extremity, end pim
N-ms | Suff — Noun common masculine singular construct · suffixHNcmsc/Sp3ms