Proverbs 7:3 — Word Study
WLCקָשְׁרֵ֥ם עַל־ אֶצְבְּעֹתֶ֑יךָ כָּ֝תְבֵ֗ם עַל־ ל֥וּחַ לִבֶּֽךָ׃
BSATie themqâshar [bind, conspire] toʻal your fingersʼetsbaʻ [or toes, to grasp] write themkâthab [record, inscribe] onʻal the tabletlûwach [polished stone, wood, or metal] of your heartlêb [feelings, will, and intellect, the seat of emotions, the center of your being]
| Greek | English | Parsing |
|---|---|---|
| קָשְׁרֵ֥ם | bind them | Verb qal imperative second person masculine singular, suffix |
| עַל־ | on | Preposition |
| אֶצְבְּעֹתֶ֑יךָ | fingers your | Noun common feminine plural construct, suffix |
| כָּ֝תְבֵ֗ם | write them | Verb qal imperative second person masculine singular, suffix |
| עַל־ | on | Preposition |
| ל֥וּחַ | [the] tablet of | Noun common, masculine singular construct |
| לִבֶּֽךָ׃ | heart your | Noun common masculine singular construct, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Tie them to your fingers; write them on the tablet of your heart. |
| KJV | Bind them upon thy fingers, write them upon the table of thine heart. |
| ASV | Bind them upon thy fingers; Write them upon the tablet of thy heart. |
| YLT | Bind them on thy fingers, Write them on the tablet of thy heart. |
| WEB | Bind them on your fingers. Write them on the tablet of your heart. |
| BBE | Let them be fixed to your fingers, and recorded in your heart. |
All translations agree on the essential meaning of binding and writing the teachings.
The verse consists of two main actions — tying and writing — each with a corresponding location, emphasizing the importance of both physical and emotional reminders.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
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 7:3
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 — Instructions on Wisdomgenerated
Proverbs 7:3 is part of a series of teachings that emphasize the importance of wisdom and moral integrity. The author encourages the reader to internalize these teachings, suggesting that they should be as close as one's own fingers and engraved in the heart, indicating deep personal commitment and understanding. This reflects a broader biblical theme found in passages like Proverbs 3:3 and Deuteronomy 6:8-9.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Proverbs 3:3 | Never let loving devotion or faithfulness leave you; bind them around your neck, write them on the tablet of your heart. |
| 2 | Proverbs 6:21 | Bind them always upon your heart; tie them around your neck. |
| 3 | Deuteronomy 6:8–9 | Tie them as reminders on your hands and bind them on your foreheads. |
| 4 | Deuteronomy 11:18–20 | Fix these words of mine in your hearts and minds; tie them as reminders on your hands and bind them on your foreheads. |
| 5 | Isaiah 30:8 | Go now, write it on a tablet in their presence and inscribe it on a scroll; it will be for the days to come, a witness forever and ever. |
The Treasury of Scripture Knowledge — 8 references, hung on the phrase they belong to
The Key Word — קָשְׁרֵ֥ם, ka.she.Remgenerated
The verb קָשַׁר (qashar) means to bind or tie together, both physically and mentally. In this context, it emphasizes the action of binding teachings to oneself, suggesting a strong commitment to wisdom.
The use of the imperative form indicates a direct command, urging the listener to actively engage with the teachings. This reflects the importance of making wisdom a tangible part of one's life.
How Translations Differ — measured against the Berean Standard Biblegenerated
All translations agree on the core instruction to bind and write the teachings, emphasizing their importance in daily life.
Sentence Structuregenerated
The main verb is קָשְׁרֵ֥ם, bind them, which governs the action of the verse. It is followed by a prepositional phrase indicating where to bind them, and a second verb כָּ֝תְבֵ֗ם, write them, which introduces another action.
The structure emphasizes a sequence of actions: binding and writing, both of which are essential for internalizing wisdom.
Septuagint Backgroundgenerated
The Septuagint uses the Greek word ἐπὶ for the preposition 'on', which aligns closely with the Hebrew עַל, maintaining the sense of placement.
This choice indicates a consistent understanding of the importance of physical reminders of wisdom, though the LXX may not capture the full nuance of the Hebrew.
In plain words — the whole versegenerated
Proverbs 7:3 advises to tie the teachings of wisdom to your fingers and write them on your heart. This means that wisdom should be a part of your daily actions and deeply ingrained in your emotions and thoughts.
Frequently Asked Questionsgenerated
It suggests that wisdom should be close at hand, guiding your actions and decisions.
Writing on the heart indicates a deep internalization of wisdom, making it a core part of who you are.
You can apply this by actively remembering and practicing the teachings of wisdom in your daily life.
Examples include moral principles, ethical teachings, and guidance on relationships and decision-making.
Reflection Questionsgenerated
- In what ways can I keep wisdom close to me in my daily life?
- How can I ensure that the teachings I learn are written on my heart?
- What specific actions can I take to bind wisdom to my daily routines?
- How does internalizing wisdom change the way I interact with others?
The early church on this verse — how the Fathers read it
Early Church Fathers referenced this verse to discuss the importance of internalizing faith and wisdom, emphasizing its application in the life of believers.
These articles of our faith were not composed out of human opinion but are the principal points collected out of the whole of Scripture to complete a single doctrinal formulation of the faith.Early Church Fathers on Proverbs 7 →
Bind them on your fingers, etc. On your fingers, means in actions; on the tablets of your heart, in the breadth of thought. Indeed, another translation says: Inscribe it on the breadth of your heart.Early Church Fathers on Proverbs 7 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Proverbs 7:3 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleBind them upon thy fingers,.... Let the above words and doctrines be as ready and familiar as if they were at the fingers' ends; or let them be always fresh in memory, as a piece of thread is tied
Read John Gill on Proverbs 7 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryBind them upon thy fingers, write them upon the table of thine heart. Bind them upon thy fingers - as a precious ring, designed to be before the eyes continually as a memorial of one whom thou lovest.
Read Robert Jamieson on Proverbs 7 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleBind them upon thy fingers; as a ring which is put upon them, and is continually in a man’ s eye. Constantly remember them, and meditate upon them. Write them upon the table of thine heart; fix them in thy mind and affection. See Poole "".
Read Matthew Poole on Proverbs 7 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsProverbs 7:3 Bind them upon thy fingers, write them upon the table of thine heart.Ver. 3. Bind them upon thy fingers.] That thou mayest have them always in sight, as God hath his people: "Behold I have graven thee upon the palms of my hands: thy walls are continually before me." The Hebrews here refer fingers to action, heart to meditation and retention. Men should have the law of God at their fingers ends. Any of us Jews, saith Josephus, being asked of any point of the law, answereth it as readily as if he had been asked his own name: they should also be "doers of the word, and not hearers only." The hand is οργανονοργανων the instrument of action. David "lifted up both his hands to the…
Read John Trapp on Proverbs 7 →Charles John Ellicott1819–1905Ellicott's Commentary for English ReadersVII. (m). Thirteenth Discourse:—Also Against Adultery (Proverbs 7). (3) Bind them upon thy fingers.—See above on Proverbs 3:3. The thong of the phylactery or fillet for the left arm was wound seven times round it, and as many times round the middle finger.
Read Charles John Ellicott on Proverbs 7 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 3. Bind them upon thy fingers] See on Proverbs 3:3.
Read AdamClarke on Proverbs 7 →CambridgeThe Cambridge Bible for Schools and Colleges3. upon thy fingers] like some precious, engraved ring, at once an ornament and a memento. The reference to the phylactery “placed at the bend of the left arm,” the thong of which “was wound about the arm in a spiral line, which ended at the top of the middle finger” (Smith’s Dict. of Bible, Frontlets) is less probable; though the Pharisee might no doubt read into such a passage as this a sanction of his broad phylactery.
Read Cambridge on Proverbs 7 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible3. Bind them upon thy fingers — Supposed to refer to rings with large signets, containing inscriptions of important maxims. Comp. Proverbs 3:3; Son 8:6.
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
Tie them to your fingers; write them on the tablet of your heart.
Bind them on your fingers. Write them on the tablet of your heart.
Tie them to your fingers; write them on the tablet of your heart.
Bind them on your forearm; write them on the tablet of your heart.
Tyndale line
Bind them upon thy fingers, write them upon the table of thine heart.
Bind them upon thy fingers; Write them upon the tablet of thy heart.
Bind them upon thy fingers; write them upon the table of thine heart.
Bind them upon thy fingers, write them upon the table of thy heart.
Binde them vpon thy fingers, and write them vpon the table of thine heart.
Strictly literal
Bind them upon thy fingers, write them upon the tablet of thy heart.
Bind them on thy fingers, Write them on the tablet of thy heart.
Bind them on your fingers, || Write them on the tablet of your heart.
Bind them around thy fingers, write them upon the table of thy heart.
Tie them on your fingers; write them on the tablet of your heart.
From the Latin
Bind it upon thy fingers, write it upon the tables of thy heart.
Simplified
Tie them to your fingers; write them in your mind.
Let them be fixed to your fingers, and recorded in your 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 show some alignment, with three of the seven words matched. However, the Septuagint's word order and articles differ from the Hebrew text.
קָשְׁרֵ֥ם עַל־ אֶצְבְּעֹתֶ֑יךָ כָּ֝תְבֵ֗ם עַל־ ל֥וּחַ לִבֶּֽךָ׃
3 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 7:3
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.
קָשַׁר (qashar) is a Hebrew verb meaning to bind or tie together, both physically and mentally, as in forming a league or conspiring. The entries describe its various uses, including binding fast or being bound up, and it appears in different grammatical forms. Notably, it is used in the context of relationships, such as the life of Jonathan being bound to David's.
קָשַׁר vb. bind, league together, conspire
Qal
bind
league together, conspire
Niph. the life of Jonathan was bound up with the life of D.
Pi.
bind on (as ornament)
bind fast
Pu. = Qal 1 c.
Hithp. conspire
base
H7194 קָשַׁר bind, league together, conspire .. bind
. league together, conspire
. the life of Jonathan was bound up with the life of D.
. . bind on (as ornament)
. bind fast
. = Qal 1 c.
. conspire
7194 qashar kaw-shar'
a primitive root: to tie, physically (gird, confine, compact)
or mentally (in love, league):--bind (up), (make a)
conspire(-acy, -ator), join together, knit, stronger, work
(treason).
קָשַׁר (qa.shar) — to conspire.
1) to bind, tie, bind together, league together, conspire
1a) (Qal)
1a1) to bind, confine
1a2) to league together, conspire
1b) (Niphal) to be bound, be bound up
1c) (Piel)
1c1) to bind on
1c2) to bind fast
1c3) to bind, tie
1c4) to bind to oneself
1d) (Pual) robust, vigorous (participle)
1e) (Hithpael) to conspire
V-Qal-Impv-2ms | Suff — Verb qal imperative second person masculine singular · suffixHVqv2ms/Sp3mp
The Hebrew word עַל (*al*) is a preposition meaning 'upon' and encompasses a wide range of meanings, including 'on account of,' 'beside,' 'above,' and 'against.' It can indicate physical placement, emotional burdens, or duties imposed on a person. The entries also note its use in idiomatic expressions and with verbs of motion. There is a mention of its function as a conjunction in certain contexts.
כִּי עַל כֵּן forasmuch as
base
עַל, עָ֑ל
subst. height
As prep. upon, and hence on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against
Upon, of the substratum upon which an object in any way rests, or on which an action is performed
—
of clothing, etc., which any one wears
With verbs of covering or protecting, even though the cover or veil be not over or above the thing covered, but around or before it
Of what rests heavily upon a person, or is a burden to him
Of a duty, payment, care, etc., imposed upon a person, or devolving on him
על is used idiom. to give pathos to the expression of an emotion, by emphasizing the person who is its subject, and who, as it were, feels it acting upon him
חָיָה עַל to live upon (as upon a foundation or support)
H5921a עַל, עָ֑ל . As prep. upon, and hence on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against . Upon, of the substratum upon which an object in any way rests, or on which an action is performed . — . of clothing, etc., which any one wears
. With verbs of covering or protecting, even though the cover or veil be not over or above the thing covered, but around or before it
. Of what rests heavily upon a person, or is a burden to him
. Of a duty, payment, care, etc., imposed upon a person, or devolving on him
. על is used idiom. to give pathos to the expression of an emotion, by emphasizing the person who is its subject, and who, as it were, feels it acting upon him
. חָיָה עַל to live upon (as upon a foundation or support)
5921 `al al
properly, the same as 5920 used as a preposition (in the
singular or plural often with prefix, or as conjunction with a
particle following); above, over, upon, or against (yet always
in this last relation with a downward aspect) in a great
variety of applications (as follow):--above, according
to(-ly), after, (as) against, among, and, X as, at, because
of, beside (the rest of), between, beyond the time, X both
and, by (reason of), X had the charge of, concerning for, in
(that), (forth, out) of, (from) (off), (up-)on, over, than,
through(-out), to, touching, X with.
see HEBREW for 05920
עַל (al) — upon.
prep
1) upon, on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against
1a) upon, on the ground of, on the basis of, on account of, because of, therefore, on behalf of, for the sake of, for, with, in spite of, notwithstanding, concerning, in the matter of, as regards
1b) above, beyond, over (of excess)
1c) above, over (of elevation or pre-eminence)
1d) upon, to, over to, unto, in addition to, together with, with (of addition)
1e) over (of suspension or extension)
1f) by, adjoining, next, at, over, around (of contiguity or proximity)
1g) down upon, upon, on, from, up upon, up to, towards, over towards, to, against (with verbs of motion)
1h) to (as a dative)
[כִּי] עַל [כֵּן] ([ki] al [ken]) — as.
conj
Prep — PrepositionHR
On
Light; the sun, (Gen. 41:45, 50), the great seat of sun-worship, called also Bethshemesh (Jer. 43:13) and Aven (Ezek. 30:17), stood on the east bank of the Nile, a few miles north of Memphis, and near Cairo, in the north-east. The Vulgate and the LXX. Versions have “Heliopolis” (“city of the sun”) instead of On in Genesis and of Aven in Ezekiel. The “city of destruction” Isaiah speaks of (19:18, marg. “of Heres;” Heb. ‘Ir-ha-heres, which some MSS. read Ir-ha-heres, i.e., “city of the sun”) may be the name given to On, the prophecy being that the time will come when that city which was known as the “city of the sun-god” shall become the “city of destruction” of the sun-god, i.e., when idolatry shall cease, and the worship…
(abode or city of the sun), a town of lower Egypt, called BETH-SHEMESH in (Jeremiah 43:13) On is better known under its Greek name Heliopolis. It was situated on the east side of the Pelusiac branch of the Nile, just below the point of the Delta, and about twenty miles northeast of Memphis. The chief object of worship at Heliopolis was the sun, whose temple, described by Strabo, is now only represented by the single beautiful obelisk, of red granite so feet 2 inches high above the pedestal which has stood for more than 4000 years, having been erected by Usirtesen, the second king of the twelfth dynasty. Heliopolis was anciently famous for its learning, and Eudoxus and Plato studied under its priests. The first mention of this place in the Bible is in the history of Joseph, to whom we read Pharaoh gave "to wife Asenath the daughter…
See HELIOPOLIS.
pain; force; iniquity
אֶצְבַּע (etsba) means 'finger' and can also refer to a 'toe.' It derives from a root meaning to grasp. The entries consistently emphasize its use in both Hebrew and Aramaic contexts, with no significant disagreements noted among the lexicons.
אֶצְבַּע 31 n.f. finger
base
H676 אֶצְבַּע finger
676 'etsba` ets-bah'
from the same as 6648 (in the sense of grasping); something
to sieze with, i.e. a finger; by analogy, a toe:--finger,
toe.
see HEBREW for 06648
אֶצְבַּע (ets.ba) — finger.
finger, toe
Aramaic equivalent: ets.ba (אֶצְבַּע "digit" H0677)
N-fp | Suff — Noun common feminine plural construct · suffixHNcfpc/Sp2ms
The Hebrew word כָּתַב (*kathab*) means 'to write' and encompasses various forms of writing, including recording, enrolling, and decreeing. It can also refer to something being written or recorded. The entries indicate that it is a primitive root with frequent usage in different contexts.
כָּתַב 223 vb. write
Qal
write
= write down, describe in writing
= register, enroll
= decree
Niph.
be written
= be written down, recorded
Pi. frequent.
base
H3789 כָּתַב write .. write
. = write down, describe in writing
. = register, enroll
. = decree
. . be written
. = be written down, recorded
. frequent.
3789 kathab kaw-thab'
a primitive root; to grave, by implication, to write
(describe, inscribe, prescribe, subscribe):--describe, record,
prescribe, subscribe, write(-ing, -ten).
כָּתַב (ka.tav) — to write.
1) to write, record, enrol
1a) (Qal)
1a1) to write, inscribe, engrave, write in, write on
1a2) to write down, describe in writing
1a3) to register, enrol, record
1a4) to decree
1b) (Niphal)
1b1) to be written
1b2) to be written down, be recorded, be enrolled
1c) (Piel) to continue writing
Aramaic equivalent: ke.tav (כְּתַב "to write" H3790)
V-Qal-Impv-2ms | Suff — Verb qal imperative second person masculine singular · suffixHVqv2ms/Sp3mp
The Hebrew word עַל (*al*) is a preposition meaning 'upon' and encompasses a wide range of meanings, including 'on account of,' 'beside,' 'above,' and 'against.' It can indicate physical placement, emotional burdens, or duties imposed on a person. The entries also note its use in idiomatic expressions and with verbs of motion. There is a mention of its function as a conjunction in certain contexts.
כִּי עַל כֵּן forasmuch as
base
עַל, עָ֑ל
subst. height
As prep. upon, and hence on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against
Upon, of the substratum upon which an object in any way rests, or on which an action is performed
—
of clothing, etc., which any one wears
With verbs of covering or protecting, even though the cover or veil be not over or above the thing covered, but around or before it
Of what rests heavily upon a person, or is a burden to him
Of a duty, payment, care, etc., imposed upon a person, or devolving on him
על is used idiom. to give pathos to the expression of an emotion, by emphasizing the person who is its subject, and who, as it were, feels it acting upon him
חָיָה עַל to live upon (as upon a foundation or support)
H5921a עַל, עָ֑ל . As prep. upon, and hence on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against . Upon, of the substratum upon which an object in any way rests, or on which an action is performed . — . of clothing, etc., which any one wears
. With verbs of covering or protecting, even though the cover or veil be not over or above the thing covered, but around or before it
. Of what rests heavily upon a person, or is a burden to him
. Of a duty, payment, care, etc., imposed upon a person, or devolving on him
. על is used idiom. to give pathos to the expression of an emotion, by emphasizing the person who is its subject, and who, as it were, feels it acting upon him
. חָיָה עַל to live upon (as upon a foundation or support)
5921 `al al
properly, the same as 5920 used as a preposition (in the
singular or plural often with prefix, or as conjunction with a
particle following); above, over, upon, or against (yet always
in this last relation with a downward aspect) in a great
variety of applications (as follow):--above, according
to(-ly), after, (as) against, among, and, X as, at, because
of, beside (the rest of), between, beyond the time, X both
and, by (reason of), X had the charge of, concerning for, in
(that), (forth, out) of, (from) (off), (up-)on, over, than,
through(-out), to, touching, X with.
see HEBREW for 05920
עַל (al) — upon.
prep
1) upon, on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against
1a) upon, on the ground of, on the basis of, on account of, because of, therefore, on behalf of, for the sake of, for, with, in spite of, notwithstanding, concerning, in the matter of, as regards
1b) above, beyond, over (of excess)
1c) above, over (of elevation or pre-eminence)
1d) upon, to, over to, unto, in addition to, together with, with (of addition)
1e) over (of suspension or extension)
1f) by, adjoining, next, at, over, around (of contiguity or proximity)
1g) down upon, upon, on, from, up upon, up to, towards, over towards, to, against (with verbs of motion)
1h) to (as a dative)
[כִּי] עַל [כֵּן] ([ki] al [ken]) — as.
conj
Prep — PrepositionHR
On
Light; the sun, (Gen. 41:45, 50), the great seat of sun-worship, called also Bethshemesh (Jer. 43:13) and Aven (Ezek. 30:17), stood on the east bank of the Nile, a few miles north of Memphis, and near Cairo, in the north-east. The Vulgate and the LXX. Versions have “Heliopolis” (“city of the sun”) instead of On in Genesis and of Aven in Ezekiel. The “city of destruction” Isaiah speaks of (19:18, marg. “of Heres;” Heb. ‘Ir-ha-heres, which some MSS. read Ir-ha-heres, i.e., “city of the sun”) may be the name given to On, the prophecy being that the time will come when that city which was known as the “city of the sun-god” shall become the “city of destruction” of the sun-god, i.e., when idolatry shall cease, and the worship…
(abode or city of the sun), a town of lower Egypt, called BETH-SHEMESH in (Jeremiah 43:13) On is better known under its Greek name Heliopolis. It was situated on the east side of the Pelusiac branch of the Nile, just below the point of the Delta, and about twenty miles northeast of Memphis. The chief object of worship at Heliopolis was the sun, whose temple, described by Strabo, is now only represented by the single beautiful obelisk, of red granite so feet 2 inches high above the pedestal which has stood for more than 4000 years, having been erected by Usirtesen, the second king of the twelfth dynasty. Heliopolis was anciently famous for its learning, and Eudoxus and Plato studied under its priests. The first mention of this place in the Bible is in the history of Joseph, to whom we read Pharaoh gave "to wife Asenath the daughter…
See HELIOPOLIS.
pain; force; iniquity
לוּחַ (luwach) refers to a tablet, board, or plate, typically made of stone, wood, or metal. It is notably associated with the stone tablets containing the Ten Commandments. The entries highlight its use for various types of surfaces, including wooden boards and metal plates, particularly in the context of Solomon's temple.
לוּחַ n.m. tablet, board or plank, plate
chiefly of stone tablets on which ten words were written
wooden boards; planks
(metal) plates on bases of lavers in Solomon’s temple
base
H3871 לוּחַ tablet, board or plank, plate
3871 luwach loo'-akh
or luach {loo'-akh}; from a primitive root; probably meaning
to glisten; a tablet (as polished), of stone, wood or
metal:--board, plate, table.
לוּחַ (lu.ach) — tablet.
1) board, slab, tablet, plank
1a) tablets (of stone)
1b) boards (of wood)
1c) plate (of metal)
N-ms — Noun common · masculine singular constructHNcmsc
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
The Hebrew word 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 | Suff — Noun common masculine singular construct · suffixHNcmsc/Sp2ms