Proverbs 7:10 — Word Study
WLCוְהִנֵּ֣ה אִ֭שָּׁה לִקְרָאת֑וֹ שִׁ֥ית ז֝וֹנָ֗ה וּנְצֻ֥רַת לֵֽב׃
BSAThenhinnêh a womanʼishshâh [with the attire of a harlot, dressed seductively] [with] the attireshîyth [garment, clothing] of a harlotzânâh [prostitute, one who commits adultery] and cunningnâtsar [subtil, wily, watchful] of heartlêb [the seat of feelings, will, and intellect]
| Greek | English | Parsing |
|---|---|---|
| וְהִנֵּ֣ה | and there! | Conjunction, particle |
| אִ֭שָּׁה | a woman | Noun common, feminine singular absolute |
| לִקְרָאת֑וֹ | to meet him | Preposition, verb qal infinitive construct common, suffix |
| שִׁ֥ית | [the] garment of | Noun common, masculine singular construct |
| ז֝וֹנָ֗ה | a prostitute | Verb, Qal, participle (active) feminine singular |
| וּנְצֻ֥רַת | and guarded of | Conjunction, verb qal participle (passive) feminine singular common |
| לֵֽב׃ | heart | Noun common, masculine singular absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Then a woman came out to meet him, with the attire of a harlot and cunning of heart. |
| KJV | And, behold, there met him a woman with the attire of an harlot, and subtil of heart. |
| ASV | And, behold, there met him a woman With the attire of a harlot, and wily of heart. |
| YLT | And, lo, a woman to meet him — (A harlot's dress, and watchful of heart, |
| WEB | Behold, there a woman met him with the attire of a prostitute, and with crafty intent. |
| BBE | And the woman came out to him, in the dress of a loose woman, with a designing heart; |
The translations agree on the depiction of the woman as a harlot, emphasizing her seductive nature.
The sentence consists of a main clause followed by descriptive phrases that elaborate on the woman's character and attire.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectאִשָּׁה
verbזָנָה
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 7:10
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 — Warning Against Seductiongenerated
Proverbs 7:10 presents a vivid image of a woman who approaches a man at twilight, embodying temptation with her seductive attire and cunning nature. This passage serves as a cautionary tale about the allure of immorality and the dangers of being led astray by deceptive appearances. The surrounding verses elaborate on her behavior, illustrating the consequences of such encounters, as seen in Proverbs 7:9 and Proverbs 7:11.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Genesis 38:14–15 | she removed her widow’s garments, covered her face with a veil to disguise herself, and sat at the entrance to Enaim, which is on the way to Timnah. For she saw that although Shelah had grown up, she had not been given to him as a wife. |
| 2 | 2 Kings 9:22–30 | When Joram saw Jehu, he asked, “Have you come in peace, Jehu?” “How can there be peace,” he replied, “as long as the idolatry and witchcraft of your mother Jezebel abound?” |
| 3 | Isaiah 3:16–24 | The LORD also says: “Because the daughters of Zion are haughty— walking with heads held high and wanton eyes, prancing and skipping as they go, jingling the bracelets on their ankles— |
| 4 | Isaiah 23:16 | “Take up your harp, stroll through the city, O forgotten harlot. Make sweet melody, sing many a song, so you will be remembered.” |
| 5 | Jeremiah 4:30 | And you, O devastated one, what will you do, though you dress yourself in scarlet, though you adorn yourself with gold jewelry, though you enlarge your eyes with paint? You adorn yourself in vain; your lovers despise you; they want to take your life. |
The Treasury of Scripture Knowledge — 9 references, hung on the phrase they belong to
The Key Word — ז֝וֹנָ֗ה, zo.Nahgenerated
The word זָנָה (zanah) refers to a woman who engages in sexual immorality, specifically a prostitute or harlot. It is derived from a root meaning to fornicate, which encompasses both literal and figurative senses of unfaithfulness.
In this verse, it highlights the woman's role as a seductress, emphasizing her intention to lead the man into temptation. The context suggests a moral warning against such encounters, underscoring the importance of discernment in relationships.
How Translations Differ — measured against the Berean Standard Biblegenerated
The translations agree that the woman is described as a harlot, emphasizing her seductive attire and cunning nature.
Sentence Structuregenerated
The main clause is governed by the verb לִקְרָאתוֹ, to meet him, which is the action at the center of the verse. It is preceded by a subject, אִשָּׁה, a woman, and includes descriptive phrases that elaborate on her attire and character.
The structure emphasizes the woman's approach and the details of her appearance, which serve to underscore the warning against her deceptive nature.
Septuagint Backgroundgenerated
The Septuagint translates אִשָּׁה as γυνὴ (gunē), meaning 'woman,' which aligns closely with the Hebrew meaning. This choice reinforces the characterization of the woman in Proverbs as a significant figure in the narrative.
The term זָנָה is rendered as πορνικόν, indicating a focus on her role as a harlot, further emphasizing the theme of seduction and immorality.
In plain words — the whole versegenerated
Proverbs 7:10 describes a woman who approaches a man at twilight, dressed like a harlot and with a cunning heart. This scene serves as a warning about the dangers of temptation and the need for vigilance against seductive influences.
Frequently Asked Questionsgenerated
The attire signifies seduction and the intent to entice, illustrating the dangers of temptation.
The heart is described as cunning to highlight the woman's deceptive nature and her ability to manipulate emotions.
This verse serves as a reminder to be cautious of seductive influences and to discern intentions in relationships.
The overall message warns against the allure of immorality and the importance of staying vigilant in the face of temptation.
Reflection Questionsgenerated
- What are some ways I can guard against temptation in my own life?
- How can I cultivate discernment in my relationships?
- In what situations have I encountered deceptive influences?
- What practical steps can I take to protect my heart from seduction?
The early church on this verse — how the Fathers read it
An early commentary on Proverbs from Bede highlights the literal sense of the harlot's attire and warns against heretical teachings that deceive the foolish.
And behold, a woman meets him in the attire of a harlot, etc. These all clearly relate to the literal sense of harlotry; however, heretical doctrine attempts to deceive anyone it finds careless and foolish.Early Church Fathers on Proverbs 7 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Proverbs 7:10 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd, behold, there met him a woman,.... A married woman, and an adulteress, as the following account of her shows; as soon as ever she discerned the young man before described, who she knew, by his
Read John Gill on Proverbs 7 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd, behold, there met him a woman with the attire of an harlot, and subtil of heart. And, behold, there met him a woman (with) the attire of an harlot, and subtil of heart.
Read Robert Jamieson on Proverbs 7 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleWith the attire of an harlot; with a habit and carriage agreeable to her quality and design. Subtle, or wary, or reserved, as she showed in her following discourse; wherein she proposeth all things which might invite him, and conceals whatsoever might discourage him.
Read Matthew Poole on Proverbs 7 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsProverbs 7:10 And, behold, there met him a woman [with] the attire of an harlot, and subtil of heart.Ver. 10. And behold there met him a woman.] Fit lettuce for such lips, a fit handle for such a hatchet. Every corner is full of such dust heaps, the land is even darkened with them, as Egypt once was with the locusts. With the attire of an harlot.] The Hebrew word here signifies a set habit or ornament finely fitted to the body: vestitus in quo plicae, saith Lavater, plaited tarments, plaited hair, &c. Let such take heed of the plica poloniea, that dreadful disease. And subtile of heart.] Or, Trussed up about the breasts, with her upper parts naked. So Levi Ben. Gersom: Erat nudo collo et…
Read John Trapp on Proverbs 7 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(10) Subtil of heart.—Feigning love to her husband and devotion to her lovers, yet caring for none, only to satisfy her own passions.
Read Charles John Ellicott on Proverbs 7 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 10. A woman with the attire of a harlot] It appears that sitting in some open place, and covering the face, or having a veil of a peculiar kind on, was the evidence of a harlot, Genesis 38:14; Genesis 38:15-19. No doubt, in Solomon's time, they had other distinctions. In all other countries, and in all times, the show of their countenance did testify against them; they declared their sin as Sodom; they hid it not. However, this does not seem to have been a mere prostitute; for she was, according to her own declaration, a married woman, and kept house, Proverbs 7:19, if her assertions relative to this were not falsehoods, and calculated the better to render him secure, and prevent the…
Read AdamClarke on Proverbs 7 →CambridgeThe Cambridge Bible for Schools and Colleges10. attire of a harlot] Comp. Genesis 38:14; Ezekiel 16:16; Ezekiel 16:25; Bar 6:43. subtil] Lit. hidden, or kept close, and so, subtil, or wily, because she keeps such strict watch over her heart as not to allow its true motives and feelings to appear. The LXX. and Vulg. understand it to refer to her action on the hearts or passions of her victims, ἣποιεῖνέωνἐξίπτασθαικαρδίας, prζparata ad capiendas animas.
Read Cambridge on Proverbs 7 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible10. Attire of a harlot — Such persons usually have some means of making their character known. Their dress or manner shows what they are.
Read Daniel Denison Whedon on Proverbs 7 →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
Then a woman came out to meet him, with the attire of a harlot and cunning of heart.
Behold, there a woman met him with the attire of a prostitute, and with crafty intent.
Then a woman came out to meet him, with the attire of a harlot and cunning of heart.
Suddenly a woman came out to meet him! She was dressed like a prostitute and with secret intent.
Tyndale line
And, behold, there met him a woman with the attire of an harlot, and subtil of heart.
And, behold, there met him a woman With the attire of a harlot, and wily of heart.
And, behold, there met him a woman with the attire of an harlot, and wily of heart.
And behold, there met him a woman with the attire of a harlot, and subtil of heart.
And beholde, there met him a woman with an harlots behauiour, and subtill in heart.
Strictly literal
And behold, there met him a woman in the attire of a harlot, and subtle of heart.
And, lo, a woman to meet him — (A harlot's dress, and watchful of heart,
And behold, a woman to meet him—(A harlot’s dress, and watchful of heart,
And, behold, a woman came to meet him with the attire of a harlot, and obdurate of heart.
There a woman met him, dressed like a prostitute, with a false heart.
From the Latin
And behold a woman meeteth him in harlot’s attire prepared to deceive souls; talkative and wandering,
Simplified
Then out came a woman to meet him. She was dressed as a prostitute and had deceptive intentions.
And the woman came out to him, in the dress of a loose woman, with a designing heart;
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 and the Septuagint generally agree in their wording, with five of the seven words matching. The differences in word order and articles reflect the distinct grammatical structures of Hebrew and Greek.
וְהִנֵּ֣ה אִ֭שָּׁה לִקְרָאת֑וֹ שִׁ֥ית ז֝וֹנָ֗ה וּנְצֻ֥רַת לֵֽב׃
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 7:10
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.
הִנֵּה (hinneh) is a Hebrew word meaning 'behold' or 'lo!' It serves as a demonstrative particle used to draw attention, appearing in contexts such as Genesis 19:2. The word is derived from a prolongation of another Hebrew term, but the entries do not provide further details on its usage beyond this.
הִנֵּה, once הִנֶּה־ Gn 19:2, demonstr.part. lo!, behold!
base
H2009 הִנֵּה, הִנֶּה־ lo!, behold!
2009 hinneh hin-nay'
prolongation for 2005; lo!:--behold, lo, see.
see HEBREW for 02005
הִנֵּה (hin.neh) — behold.
behold, lo, see, if
Conj | Part — Conjunction · particleHC/Tj
אִשָּׁה (ishshah) means 'woman,' 'wife,' or 'female.' It can refer to a woman in general, a wife in relation to a man, or the female of animals. The term also has distributive and reciprocal uses, indicating 'each woman' from her neighbor. The word is derived from the masculine forms אִישׁ (ish) and אִישָׁה (ishah), indicating a broad range of meanings.
אִשָּׁה 773 n.f. woman, wife, female
woman
Wife (woman belonging to a man, usually cstr. or sf.)
Female of animals
With distrib. & recipr. sense, each woman from her neighbor; each one
base
H802 אִשָּׁה woman, wife, female . woman
. Wife (woman belonging to a man, usually cstr. or sf.)
. Female of animals
. With distrib. & recipr. sense, each woman from her neighbor; each one
802 'ishshah ish-shaw'
feminine of 376 or 582; irregular plural, nashiym
{naw-sheem'}; a woman (used in the same wide sense as
582):--(adulter)ess, each, every, female, X many, + none,
one, + together, wife, woman. Often unexpressed in English.
see HEBREW for 0376
see HEBREW for 0582
see HEBREW for 0582
אִשָּׁה (ish.shah) — woman.
: woman
1) woman, wife, female
1a) woman (opposite of man)
1b) wife (woman married to a man)
1c) female (of animals)
1d) each, every (pronoun)
אִשָּׁה (ish.shah) — woman: wife.
: wife/widow
1) woman, wife, female
1a) woman (opposite of man)
1b) wife (woman married to a man)
1c) female (of animals)
1d) each, every (pronoun)
אִשָּׁה (ish.shah) — woman: another.
: another
1) woman, wife, female
1a) woman (opposite of man)
1b) wife (woman married to a man)
1c) female (of animals)
1d) each, every (pronoun)
N-fs — Noun common · feminine singular absoluteHNcfsa
woom'-an ('ishshah, "a woman" (feminine of 'ish, "a man"]; gune, "a woman" "wife"):
I. IN THE CREATIVE PLAN
II. IN OLD TESTAMENT TIMES
1. Prominence of Women
2. Social Equality
3. Marriage Laws
4. Inheritance
5. Domestic Duties
6. Dress and Ornaments
7. Religious Devotion and Service
(1) in Idolatry and False Religion
(2) in Spiritual Religion
III. INTER-TESTAMENTAL ERA
IV. IN NEW TESTAMENT TIMES
1. Mary and Elisabeth
2. Jesus and Women
3. In the Early Church
4. Official Service
5. Widows
6. Deaconesses
IV. LATER TIMES
1. Changes in Character and Condition
2. Notable Examples of Christian Womanhood
3. Woman in the 20th Century
The generic term "man" includes woman. In the narrative of the creation (Ge 1:26,27) Adam is a collective term for mankind. It may signify human being, male or female, or humanity entire. "God said, Let us make man .... and let them"…
Woman
Was “taken out of man” (Gen. 2:23), and therefore the man has the preeminence. “The head of the woman is the man;” but yet honour is to be shown to the wife, “as unto the weaker vessel” (1 Cor. 11:3, 8, 9; 1 Pet. 3:7). Several women are mentioned in Scripture as having been endowed with prophetic gifts, as Miriam (Ex. 15:20), Deborah (Judg. 4:4, 5), Huldah (2 Kings 22:14), Noadiah (Neh. 6:14), Anna (Luke 2:36, 37), and the daughters of Philip the evangelist…
Is spoken of in Scripture as the beloved and honored companion and helpmeet, not the servant, of man, Ge 2:23,24, created as the necessary completion of man, Ge 3:16 1Co 11:3,8,9 14:34,35 1Ti 2:11-14, yet specially qualified for that sphere, and as necessary in it as man in his. Man and woman are indeed essentially one, the natural qualities of each so responding to those of the other as to lay the foundation of the most tender and abiding unity. The Bible thus raised the Jewish woman high above the woman of heathenism; and the Old Testament contains some of the finest portraitures of female character. But still greater is the contrast between the women of heathenism and…
The Hebrew word קָרָא (*qara'*) is a primitive root meaning to encounter or meet, often unexpectedly. It encompasses various nuances, including to befall or happen by chance. The verb appears in different forms: Qal (to meet), Niphal (to meet unexpectedly), and Hiphil (to cause to meet). Brown-Driver-Briggs notes its use in a figurative sense as well.
[קָרָא] 137 vb. encounter, befall
Qal 131
meet, encounter
fig. befall
Niph. meet unexpectedly
Hiph. thou didst cause all this evil to befall them
base
H7122 קָרָא encounter, befall
7122 qara' kaw-raw'
a primitive root: to encounter, whether accidentally or in a
hostile manner:--befall, (by) chance, (cause to) come (upon),
fall out, happen, meet.
קָרָא (qa.ra) — to encounter: meet.
: meet
1) to encounter, befall, meet
1a) (Qal)
1a1) to meet, encounter
1a2) to befall (fig)
1b) (Niphal) to meet, meet unexpectedly
1c) (Hiphil) to cause to meet
קָרָא (qa.ra) — to encounter: toward.
: toward/(come)against
1) to encounter, befall, meet
1a) (Qal)
1a1) to meet, encounter
1a2) to befall (fig)
1b) (Niphal) to meet, meet unexpectedly
1c) (Hiphil) to cause to meet
קָרָא (qa.ra) — to encounter: chanced.
: happen[unexpectedly]
1) to encounter, befall, meet
1a) (Qal)
1a1) to meet, encounter
1a2) to befall (fig)
1b) (Niphal) to meet, meet unexpectedly
1c) (Hiphil) to cause to meet
HR/Vqcc/Sp3ms — Preposition · verb qal infinitive construct common · suffixHR/Vqcc/Sp3ms
שִׁית (shiyth) refers to a garment or attire, derived from a related root. The entries consistently identify it as a noun related to clothing, with no significant disagreement among the lexicons.
שִׁית n.m. garment
base
H7897 שִׁית
7897 shiyth sheeth
from 7896; a dress (as put on):--attire.
see HEBREW for 07896
שִׁית (shit) — garment.
garment
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…
זָנָה (zanah) is a Hebrew verb meaning to commit fornication or to be a harlot. It encompasses a range of actions, including adultery and idolatry, with a focus on unfaithfulness, particularly in a figurative sense regarding one's relationship with God. The entries indicate that it can also refer to cult prostitution and moral defection, with various grammatical forms expressing different nuances of the term.
זָנָה vb. commit fornication, be a harlot
Qal
be or act as a harlot
fig. of improper intercourse with foreign nations
of intercourse with other deities
of moral defection
Pu. fornication was not done (in going) after thee
Hiph.
cause to commit fornication
commit fornication
base
H2181 זָנָה commit fornication, be a harlot
2181 zanah zaw-naw'
a primitive root (highly-fed and therefore wanton); to commit
adultery (usually of the female, and less often of simple
fornication, rarely of involuntary ravishment); figuratively,
to commit idolatry (the Jewish people being regarded as the
spouse of Jehovah):--(cause to) commit fornication, X
continually, X great, (be an, play the) harlot, (cause to be,
play the) whore, (commit, fall to) whoredom, (cause to) go
a-whoring, whorish.
זָנָה (za.nah) — to fornicate.
1) to commit fornication, be a harlot, play the harlot
1a) (Qal)
1a1) to be a harlot, act as a harlot, commit fornication
1a2) to commit adultery
1a3) to be a cult prostitute
1a4) to be unfaithful (to God) (fig.)
1b) (Pual) to play the harlot
1c) (Hiphil)
1c1) to cause to commit adultery
1c2) to force into prostitution
1c3) to commit fornication
V-Qal — Verb · Qal · participle (active) feminine singularHVqrfsa
נָצַר (natsar) is a Hebrew verb meaning to watch, guard, or keep. It encompasses a range of actions including protecting, preserving, and observing, as well as concealing or keeping secret. The entries suggest both positive and negative connotations, such as guarding from danger or hiding something. The term can also refer to a watchman.
[נָצַר] vb. watch, guard, keep;—Qal
Watch, guard, keep
Guard from dangers, preserve
Guard with fidelity, keep, observe
Guard, keep secret
Keep close, blockaded
base
H5341 נָצַר watch, guard, keep . Watch, guard, keep
. Guard from dangers, preserve
. Guard with fidelity, keep, observe
. Guard, keep secret
. Keep close, blockaded
5341 natsar naw-tsar'
a primitive root; to guard, in a good sense (to protect,
maintain, obey, etc.) or a bad one (to conceal, etc.):--
besieged, hidden thing, keep(-er, -ing), monument, observe,
preserve(-r), subtil, watcher(-man).
נָצַר (na.tsar) — to watch.
1) to guard, watch, watch over, keep
1a) (Qal)
1a1) to watch, guard, keep
1a2) to preserve, guard from dangers
1a3) to keep, observe, guard with fidelity
1a4) to guard, keep secret
1a5) to be kept close, be blockaded
1a6) watchman (participle)
Conj | V-Qal-Inf-c — Conjunction · verb qal participle (passive) feminine singular commonHC/Vqsfsc
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)
N-ms — 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;