Proverbs 30:32 — Word Study
WLCאִם־ נָבַ֥לְתָּ בְהִתְנַשֵּׂ֑א וְאִם־ זַ֝מּ֗וֹתָ יָ֣ד לְפֶֽה׃
BSAIfʼim you have foolishlynâbêl■ [acted foolishly, been senseless] exalted yourselfnâsâʼ [lifted yourself up, puffed up with pride] or ifʼim you have plotted evilzâmam■ [devised] put your handyâd [open, powerful] over your mouthpeh [lips, edge of speech]
| Greek | English | Parsing |
|---|---|---|
| אִם־ | if | Particle |
| נָבַ֥לְתָּ | you have been foolish | Verb, Qal, perfect second person masculine singular |
| בְהִתְנַשֵּׂ֑א | by exalting yourself | Preposition, verb hithpael infinitive construct common |
| וְאִם־ | and if | Conjunction, particle |
| זַ֝מּ֗וֹתָ | you have plotted | Verb, Qal, perfect second person masculine singular |
| יָ֣ד | hand | Noun common, both singular absolute |
| לְפֶֽה׃ | to a mouth | Preposition, noun common masculine singular absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | If you have foolishly exalted yourself or if you have plotted evil, put your hand over your mouth. |
| KJV | If thou hast done foolishly in lifting up thyself, or if thou hast thought evil, lay thine hand upon thy mouth. |
| ASV | If thou hast done foolishly in lifting up thyself, Or if thou hast thought evil, Lay thy hand upon thy mouth. |
| YLT | If thou hast been foolish in lifting up thyself, And if thou hast devised evil — hand to mouth! |
| WEB | “If you have done foolishly in lifting up yourself, or if you have thought evil, put your hand over your mouth. |
| BBE | If you have done foolishly in lifting yourself up, or if you have had evil designs, put your hand over your mouth. |
Translations agree on the essential meaning of the verse, reflecting a consistent interpretation of the Hebrew.
The verse consists of a main clause and two conditional phrases, emphasizing the conditions that lead to the advised action.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbנָבַל
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 30:32
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 in Proverbsgenerated
Proverbs 30:32 cautions individuals against self-exaltation and scheming evil. The surrounding verses describe various powerful creatures, emphasizing the folly of pride and the consequences of anger. This proverb serves as a reminder of the importance of humility and self-control, linking to broader themes found throughout the book of Proverbs.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Proverbs 26:12 | Do you see a man who is wise in his own eyes? There is more hope for a fool than for him. |
| 2 | Ecclesiastes 8:3 | Do not hasten to leave his presence, and do not persist in a bad cause, for he will do whatever he pleases. |
| 3 | Proverbs 17:28 | Even a fool is considered wise if he keeps silent, and discerning when he holds his tongue. |
| 4 | Job 21:5 | Look at me and be appalled; put your hand over your mouth. |
| 5 | Job 40:4 | “Behold, I am insignificant. How can I reply to You? I place my hand over my mouth. |
The Treasury of Scripture Knowledge — 8 references, hung on the phrase they belong to
The Key Word — נָבַל, na.Val.tagenerated
The verb נָבַל (nabal) means to be foolish or senseless, and it can convey both moral and physical decline. In this context, it describes someone who has acted unwisely, suggesting a loss of rationality or judgment.
This word appears in various forms in the Old Testament, often highlighting the consequences of foolish actions. The parsing indicates it is a perfect verb in the second person masculine singular, directly addressing the reader or listener.
How Translations Differ — measured against the Berean Standard Biblegenerated
Translations agree on the rendering of the key terms in this verse.
Sentence Structuregenerated
The verse contains multiple clauses, with the main action centered around the conditional phrases introduced by אִם (im), meaning 'if'. The structure emphasizes the conditions under which one should respond with silence.
The finite verbs נָבַלְתָּ (naVal'ta), הִתְנַשֵּׂא (hit.na.Se'), and זַמּ֗וֹתָ (za.Mo.ta) govern the clauses, indicating actions that lead to the advised response of putting one's hand over the mouth.
Septuagint Backgroundgenerated
The Septuagint translates נָבַל as ἀφροσύνη, which carries the meaning of folly or senselessness. This choice highlights the moral implications of the action described.
The Greek word for plotting, μάξης, suggests a similar negative connotation, reinforcing the idea of malicious intent.
In plain words — the whole versegenerated
Proverbs 30:32 advises that if you have acted foolishly or plotted evil, you should keep quiet. This is a reminder to practice humility and self-control in the face of wrongdoing.
Frequently Asked Questionsgenerated
To exalt oneself foolishly means to lift oneself up in pride or arrogance, often without justification.
Plotting evil is considered foolish because it often leads to negative consequences for oneself and others.
Putting a hand over the mouth symbolizes the need for restraint and silence, especially in situations where one may be tempted to speak out of pride or anger.
This verse aligns with the overall message of Proverbs, which emphasizes wisdom, humility, and the dangers of pride and anger.
Reflection Questionsgenerated
- In what situations have I seen pride lead to negative outcomes?
- How can I practice humility in my daily life?
- What are some ways I can avoid plotting or scheming against others?
- How can I remind myself to respond with silence instead of anger?
The early church on this verse — how the Fathers read it
The verse has been commented on by early church figures. Here, Bede discusses the implications of pride and false claims to divinity.
And the fool who appears after he has been raised on high, etc. For he indeed will be lifted on high when he will falsely claim to be God.Early Church Fathers on Proverbs 30 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Proverbs 30:32 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleIf thou hast done foolishly in lifting up thyself,.... Against a king, against whom there is no rising up; by speaking evil of him, or rebelling against him; which is acting a foolish part, since it
Read John Gill on Proverbs 30 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryIf thou hast done foolishly in lifting up thyself, or if thou hast thought evil, lay thine hand upon thy mouth. If thou hast done foolishly (or, hast been foolish) in lifting up thyself - through pride and insolence.
Read Robert Jamieson on Proverbs 30 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleIn lifting up thyself; either, 1. By rebellion or sedition against the king last mentioned. Or, 2. By anger or wrath, of which he speaks in the next verse. But this verse hath no necessary dependence either upon the foregoing or following verse. Or, 3. Through thy pride, which makes men carry themselves very foolishly, and scornfully, and injuriously, and is the root of contention, as was observed, . Thought evil, i.e. designed any mischief or injury against thy neighbour. Lay thine hand upon thy mouth, to wit, to shut it. Be silent, as this phrase is used, 29:9. Restrain thyself, do not speak one word, much less do any thing tending to the accomplishment of it; do not open thy mouth to…
Read Matthew Poole on Proverbs 30 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsProverbs 30:32 If thou hast done foolishly in lifting up thyself, or if thou hast thought evil, [lay] thine hand upon thy mouth.Ver. 32. Lay thy hand upon thy mouth.] That is, Better examine thyself, commune with thine own heart and be still. Repent thee, as Job did in like case. Quem poenitet peccasse, pene est innocens. It is not the falling into the water that drowns one, but the lying in it. Senec., Agram.
Read John Trapp on Proverbs 30 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(32) Lay thine hand upon thy mouth—i.e., be silent. Agur deprecates two things which may easily lead to a quarrel, arrogance and malice. He explains this in the next verse.
Read Charles John Ellicott on Proverbs 30 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 32. If thou hast done foolishly] And who has not, at one time or other of his life? Lay thine hand upon thy mouth.] Like the leper; and cry to God, Unclean! unclean! and keep silence to all besides. God will blot out thy offence, and neither the world nor the Church ever know it, for he is merciful; and man is rarely able to pass by a sin committed by his fellows, especially if it be one to which himself is by nature not liable or inclined.
Read AdamClarke on Proverbs 30 →CambridgeThe Cambridge Bible for Schools and Colleges32, 33. The oracle of the sage closes with a practical admonition against strife and contention.
Read Cambridge on Proverbs 30 →Albert Barnes1798–1870Barnes' Notes on the BibleLay thine hand upon thy mouth - The act expresses the silence of humiliation and repentance after the sin has been committed, and that of self-restraint, which checks the haughty or malignant thought
Read Albert Barnes on Proverbs 30 →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
If you have foolishly exalted yourself or if you have plotted evil, put your hand over your mouth.
“If you have done foolishly in lifting up yourself, or if you have thought evil, put your hand over your mouth.
If you have foolishly exalted yourself or if you have plotted evil, put your hand over your mouth.
If you have done foolishly by exalting yourself or if you have planned evil, put your hand over your mouth!
Tyndale line
If thou hast done foolishly in lifting up thyself, or if thou hast thought evil, lay thine hand upon thy mouth.
If thou hast done foolishly in lifting up thyself, Or if thou hast thought evil, Lay thy hand upon thy mouth.
If thou hast done foolishly in lifting up thyself, or if thou hast thought evil, lay thine hand upon thy mouth.
If thou hast done foolishly in lifting up thyself, or if thou hast thought evil, lay thy hand upon thy mouth.
If thou hast bene foolish in lifting thy selfe vp, and if thou hast thought wickedly, lay thine hand vpon thy mouth.
Strictly literal
If thou hast done foolishly in lifting up thyself, or if thou hast thought evil, [lay] the hand upon thy mouth.
If thou hast been foolish in lifting up thyself, And if thou hast devised evil — hand to mouth!
If you have been foolish in lifting yourself up, || And if you have devised evil—hand to mouth!
If thou hast become degraded by lifting up thyself, or if thou hast devised evil, put thy hand to thy mouth:
If you have been foolish, exalting yourself, or if you have been devising evil— put your hand over your mouth.
From the Latin
There is that hath appeared a fool after he was lifted up on high: for if he had understood, he would have laid his hand upon his mouth.
Simplified
If you have been foolishly boasting about yourself, or if you've been planning to do something wrong, stop and put your hand over your mouth.
If you have done foolishly in lifting yourself up, or if you have had evil designs, put your hand over your mouth.
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 30:32 states, "If you have foolishly exalted yourself or if you have plotted evil, put your hand over your mouth." The Septuagint, while it has a word-by-word correspondence with five of the seven words in the Masoretic Text, does not provide a direct translation that matches the Hebrew text exactly, indicating some variation in wording or structure. The Samaritan Pentateuch and the Dead Sea Scrolls do not provide additional variations for this verse, so the primary differences are found in the Septuagint's rendering.
אִם־ נָבַ֥לְתָּ בְהִתְנַשֵּׂ֑א וְאִם־ זַ֝מּ֗וֹתָ יָ֣ד לְפֶֽה׃
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 30:32
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.
אִם (im) is a Hebrew conjunction primarily meaning 'if' and is used in various contexts, including conditional clauses and interrogative situations. It can also express negation, alternatives, or exceptions, and appears frequently in the Old Testament. The lexicons note its use in oaths and its ability to connect different clauses, sometimes altering their meanings.
אִם conj.
hypoth. part. if
Interrog. part.
base
כִּי אם־
each part. retaining its independent force, and relating to a different clause:
that if
for if
(About 140 t.) the two particles being closely conjoined, and relating to the same clause—
limiting the prec. clause, except
the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
after an oath, surely
base
H518a אִם conj. . hypoth. part. if
. Interrog. part.
H518b כִּי אם־ . each part. retaining its independent force, and relating to a different clause: . that if
. for if
. (About 140 t.) the two particles being closely conjoined, and relating to the same clause— . limiting the prec. clause, except
. the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
. after an oath, surely
518 'im eem
a primitive particle; used very widely as demonstrative, lo!;
interrog., whether?; or conditional, if, although; also Oh
that!, when; hence, as a negative, not:--(and, can-,
doubtless, if, that) (not), + but, either, + except, +
more(-over if, than), neither, nevertheless, nor, oh that, or,
+ save (only, -ing), seeing, since, sith, + surely (no more,
none, not), though, + of a truth, + unless, + verily, when,
whereas, whether, while, + yet.
אִם (im) — if.
: if/whether_or/though
1) if
1a) conditional clauses
1a1) of possible situations
1a2) of impossible situations
1b) oath contexts
1b1) no, not
1c) if...if, whether...or, whether...or...or
1d) when, whenever
1e) since
1f) interrogative particle
1g) but rather
[כִּי] אם (ki im) — if: except.
1) except if
1a) but if
אִם (im) — if: surely no.
: surely_no
1) if
1a) conditional clauses
1a1) of possible situations
1a2) of impossible situations
1b) oath contexts
1b1) no, not
1c) if...if, whether...or, whether...or...or
1d) when, whenever
1e) since
1f) interrogative particle
1g) but rather
אִם (im) — if: surely yes.
: surely_yes
1) if
1a) conditional clauses
1a1) of possible situations
1a2) of impossible situations
1b) oath contexts
1b1) no, not
1c) if...if, whether...or, whether...or...or
1d) when, whenever
1e) since
1f) interrogative particle
1g) but rather
אִם (im) — if: until.
: until/except
Conj — ParticleHTc
נָבַל (nabal) has two main meanings: to be senseless or foolish, and to wither or fade. It can describe both a moral failing and a physical decline, such as a plant wilting. The word's usage in the Old Testament reflects these themes, though the lexicons do not present significant disagreement on its meanings.
נָבַל vb. be senseless, foolish
Qal if thou hast been foolish in lifting up thyself
Pi. regard or treat as a נָבָל (q.v.), i.e. with contumely
base
נָבֵל vb. sink or drop down, languish, wither and fall, fade
Qal
sink or drop down
usu. fall like a leaf, or flower wither and fall, fade
base
H5034a נָבֵל be senseless, foolish H5034b נָבֵל sink or dropdown, languish, wither and fall, fade
5034 nabel naw-bale'
a primitive root; to wilt; generally, to fall away, fail,
faint; figuratively, to be foolish or (morally) wicked;
causatively, to despise, disgrace:--disgrace, dishounour,
lightly esteem, fade (away, - ing), fall (down, -ling, off),
do foolishly, come to nought, X surely, make vile, wither.
נָבַל (na.val) — be senseless.
1) to be senseless, be foolish
1a) (Qal) to be foolish
1b) (Piel)
1b1) to regard or treat as foolish
1b2) to treat with contempt
נָבֵל (na.vel) — to wither.
1) to sink or drop down, languish, wither and fall, fade
1a) (Qal)
1a1) to sink or drop down
1a2) to fall, wither and fall, fade
1a3) to droop
V-Qal-Perf-2ms — Verb · Qal · perfect second person masculine singularHVqp2ms
The Hebrew word נָשָׂא (nasa') means to lift, carry, or take, encompassing a wide range of applications both literal and figurative. It can refer to actions like bearing burdens, taking away, or being exalted. The entries indicate various forms and uses, including the ability to lift oneself up or cause others to bear iniquity. There is no significant disagreement among the lexicons regarding its meanings.
נָשָׂא 656 vb. lift, carry, take
Qal
lift, lift up
Bear, carry
Take, take away
Niph.
be lifted up
refl. lift oneself up = rise up, of י׳, to display power in judgment
be borne, carried
be taken away, carried off
Pi.
lift up = exalt
fig. = desire, long
carry, bear continuously
take, take away
Hithp. lift oneself up
Hiph.
cause one to bear iniquity
appar. cause to bring, have brought
base
H5375 נָשָׂא lift, carry, take .. lift, lift up
. Bear, carry
. Take, take away
. . be lifted up
. refl. lift oneself up = rise up, of י׳, to display power in judgment
. be borne, carried
. be taken away, carried off
. . lift up = exalt
. fig. = desire, long
. carry, bear continuously
. take, take away
. lift oneself up
. . cause one to bear iniquity
. appar. cause to bring, have brought
5375 nasa' naw-saw'
or nacah (Psalm 4 : 6 (7)) {naw-saw'}; a primitive root; to
lift, in a great variety of applications, literal and
figurative, absol. and rel. (as follows):--accept, advance,
arise, (able to, (armor), suffer to) bear(-er, up), bring
(forth), burn, carry (away), cast, contain, desire, ease,
exact, exalt (self), extol, fetch, forgive, furnish, further,
give, go on, help, high, hold up, honorable (+ man), lade,
lay, lift (self) up, lofty, marry, magnify, X needs, obtain,
pardon, raise (up), receive, regard, respect, set (up), spare,
stir up, + swear, take (away, up), X utterly, wear, yield.
see HEBREW for 04
see HEBREW for 06
see HEBREW for 07
נָשָׂא (na.sa) — to lift: raise.
: raise/take_up
1) to lift, bear up, carry, take
1a) (Qal)
1a1) to lift, lift up
1a2) to bear, carry, support, sustain, endure
1a3) to take, take away, carry off, forgive
1b) (Niphal)
1b1) to be lifted up, be exalted
1b2) to lift oneself up, rise up
1b3) to be borne, be carried
1b4) to be taken away, be carried off, be swept away
1c) (Piel)
1c1) to lift up, exalt, support, aid, assist
1c2) to desire, long (fig.)
1c3) to carry, bear continuously
1c4) to take, take away
1d) (Hithpael) to lift oneself up, exalt oneself
1e) (Hiphil)
1e1) to cause one to bear (iniquity)
1e2) to cause to bring, have brought
נָשָׂא (na.sa) — to lift: bear.
: look/lift(eyes)
1) to lift, bear up, carry, take
1a) (Qal)
1a1) to lift, lift up
1a2) to bear, carry, support, sustain, endure
1a3) to take, take away, carry off, forgive
1b) (Niphal)
1b1) to be lifted up, be exalted
Prep | V-Hithpael-Inf-a — Preposition · verb hithpael infinitive construct commonHR/Vtcc
אִם (im) is a Hebrew conjunction primarily meaning 'if' and is used in various contexts, including conditional clauses and interrogative situations. It can also express negation, alternatives, or exceptions, and appears frequently in the Old Testament. The lexicons note its use in oaths and its ability to connect different clauses, sometimes altering their meanings.
אִם conj.
hypoth. part. if
Interrog. part.
base
כִּי אם־
each part. retaining its independent force, and relating to a different clause:
that if
for if
(About 140 t.) the two particles being closely conjoined, and relating to the same clause—
limiting the prec. clause, except
the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
after an oath, surely
base
H518a אִם conj. . hypoth. part. if
. Interrog. part.
H518b כִּי אם־ . each part. retaining its independent force, and relating to a different clause: . that if
. for if
. (About 140 t.) the two particles being closely conjoined, and relating to the same clause— . limiting the prec. clause, except
. the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
. after an oath, surely
518 'im eem
a primitive particle; used very widely as demonstrative, lo!;
interrog., whether?; or conditional, if, although; also Oh
that!, when; hence, as a negative, not:--(and, can-,
doubtless, if, that) (not), + but, either, + except, +
more(-over if, than), neither, nevertheless, nor, oh that, or,
+ save (only, -ing), seeing, since, sith, + surely (no more,
none, not), though, + of a truth, + unless, + verily, when,
whereas, whether, while, + yet.
אִם (im) — if.
: if/whether_or/though
1) if
1a) conditional clauses
1a1) of possible situations
1a2) of impossible situations
1b) oath contexts
1b1) no, not
1c) if...if, whether...or, whether...or...or
1d) when, whenever
1e) since
1f) interrogative particle
1g) but rather
[כִּי] אם (ki im) — if: except.
1) except if
1a) but if
אִם (im) — if: surely no.
: surely_no
1) if
1a) conditional clauses
1a1) of possible situations
1a2) of impossible situations
1b) oath contexts
1b1) no, not
1c) if...if, whether...or, whether...or...or
1d) when, whenever
1e) since
1f) interrogative particle
1g) but rather
אִם (im) — if: surely yes.
: surely_yes
1) if
1a) conditional clauses
1a1) of possible situations
1a2) of impossible situations
1b) oath contexts
1b1) no, not
1c) if...if, whether...or, whether...or...or
1d) when, whenever
1e) since
1f) interrogative particle
1g) but rather
אִם (im) — if: until.
: until/except
Conj | Conj — Conjunction · particleHC/Tc
זָמַם (zamam) is a Hebrew verb meaning to plan or devise, often with a negative connotation. It encompasses actions like considering, plotting, and imagining, particularly in the context of evil intent. The entries highlight its use in the Old Testament to denote harmful planning.
זָמַם vb. consider, purpose, devise
base
H2161 זָמַם consider, purpose, devise
2161 zamam zaw-mam'
a primitive root; to plan, usually in a bad sense:--consider,
devise, imagine, plot, purpose, think (evil).
זָמַם (za.mam) — to plan.
1) to have a thought, devise, plan, consider, purpose
1a) (Qal)
1a1) to consider, fix thought upon
1a2) to purpose, devise
1a3) to plot (of evil intent)
V-Qal-Perf-2ms — Verb · Qal · perfect second person masculine singularHVqp2ms
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 — Noun common · both singular absoluteHNcbsa
(yadh, "hand"; kaph, "the hollow hand," "palm"; yamin, "the right hand"; semo'l, "the left hand"; cheir, "hand"; dexia, "the right hand"; aristera, "the left hand" (only Lu 23:33; 2Co 6:7), or euphemistically (for evil omens come from the left hand; compare Latin sinister, German linkisch, etc.); euonumos, literally, "having a good name"): The Hebrew words are used in a large variety of idiomatic expressions, part of which have passed into the Greek (through the Sepuagint) and into modern European languages (through the translations of the Bible; see Oxford Hebrew Lexicon, under the word "yadh"). We group what has to be said about the word under the following heads:
1. The Human Hand: Various Uses:
Hand
Called by Galen “the instrument of instruments.” It is the symbol of human action (Ps. 9:16; Job 9:30; Isa. 1:15; 1 Tim. 2:8). Washing the hands was a symbol of innocence (Ps. 26:6; 73:13; Matt. 27:24), also of sanctification (1 Cor. 6:11; Isa. 51:16; Ps. 24:3, 4). In Ps. 77:2 the correct rendering is, as in the Revised Version, “My hand was stretched…
Often put of strength, power; so to be "in the hand" of any one, is to be in his power. Joining hands, or striking hands, is a very common method of pledging one’s self to a contract or bargain; just as persons among us often shake hands in token of an agreement. To "lift the hand," means to make oath. "At the right hand of God," is the place of honor, power, and happiness, Ps 16:11 45:9 110:1 Mt 26:64 Col 3:1. The right hand meant towards the south, the Jews being wont to speak as if facing the east. The "laying on of hands," signified consecration to office, and the bestowal of a blessing or of divine gifts, Ge 48:14 Nu…
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
Prep | N-ms — Preposition · noun common masculine singular absoluteHR/Ncmsa
mowth (peh, chekh, garon (Ps 149:6); Aramaic pum, tera (Da 3:26); stoma, 71 times, once logos, i.e. "word of mouth," "speech" (Ac 15:27); once we find the verb epistomizo, "to silence," "to stop the mouth" (Tit 1:11)):
1. Literal Sense:
In addition to frequent references to man and animals, "Their food was yet in their mouths" (Ps 78:30); "And Yahweh opened the mouth of the ass" (Nu 22:28); "Save me from the lion's mouth" (Ps 22:21), etc., the term is often used in connection with inanimate things: mouth of a…
Is sometimes used in Scripture for speaker, Ex 4:16 Jer 15:19. God spoke with Moses "mouth to mouth," Numbers 12.8, that is, condescendingly and clearly. The law was to be "in the mouth" of the Hebrews, Ex 13:9, often rehearsed and talked of. "The rod of his mouth," Isa 11:4, and the sharp sword, Re 1:16, denote the power of Christ’s word to convict, control, and judge; compare Isa 49:2 Heb 4:12. The Hebrew word for mouth is often translated "command," Ge 45:21…