Psalms 101:5 — Word Study
WLCמְלָשְׁנִ֬י בַסֵּ֨תֶר׀ רֵעֵהוּ֮ אוֹת֪וֹ אַ֫צְמִ֥ית גְּֽבַהּ־ עֵ֭ינַיִם וּרְחַ֣ב לֵבָ֑ב אֹ֝ת֗וֹ לֹ֣א אוּכָֽל׃
BSAWhoever slanderslâshan [privily, secretly, to accuse falsely, malign] his neighborrêaʻ [a close friend, companion] in secretçêther [in a hidden, covert manner] I will put to silencetsâmath▸ [destroy, cut off] eyesʻayin [the source of pride, the window to the soul] and a proudrâchâb [arrogant, conceited] heartlêbâb [the innermost part of a person] I will notlôʼ [under no circumstances] endureyâkôl▸ [tolerate, suffer]
| Greek | English | Parsing |
|---|---|---|
| מְלָשְׁנִ֬י | [one who] slanders | Verb, Piel, participle (active) masculine singular |
| בַסֵּ֨תֶר׀ | in secrecy | Preposition, noun common masculine singular absolute |
| רֵעֵהוּ֮ | neighbor his | Noun common masculine singular construct, suffix |
| אוֹת֪וֹ | the object marker him | Particle, suffix |
| אַ֫צְמִ֥ית | I will destroy | Verb, Hiphil, imperfect first person common singular |
| גְּֽבַהּ־ | [the] haughty of | |
| עֵ֭ינַיִם | eyes | Noun common, feminine dual absolute |
| וּרְחַ֣ב | and [the] wide of | Conjunction |
| לֵבָ֑ב | heart | Noun common, masculine singular absolute |
| אֹ֝ת֗וֹ | the object marker him | Particle, suffix |
| לֹ֣א | not | Particle |
| אוּכָֽל׃ | I will be able | Verb, Qal, imperfect first person common singular |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Whoever slanders his neighbor in secret, I will put to silence; the one with haughty eyes and a proud heart, I will not endure. |
| KJV | Whoso privily slandereth his neighbour, him will I cut off: him that hath an high look and a proud heart will not I suffer. |
| ASV | Whoso privily slandereth his neighbor, him will I destroy: Him that hath a high look and a proud heart will I not suffer. |
| YLT | Whoso slandereth in secret his neighbour, Him I cut off, The high of eyes and proud of heart, him I endure not. |
| WEB | I will silence whoever secretly slanders his neighbor. I won’t tolerate one who is arrogant and conceited. |
| BBE | I will put to death anyone who says evil of his neighbour secretly; the man with a high look and a heart of pride is disgusting to me. |
The translations agree on the meaning of slander and pride, emphasizing God's judgment against both.
The verse consists of a main clause followed by a subordinate clause that elaborates on the nature of those God will not tolerate.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbלָשַׁן
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 — Psalms 101:5
Sections marked generated are written from the data on this page rather than by a named author. Everything else — the lexicon entries, the cross references, the manuscript readings, the counts — is quoted from its source unchanged.
Context — Moral Standards for God’s Peoplegenerated
Psalm 101:5 is part of a larger passage where the psalmist outlines the moral standards expected of those who wish to dwell with God. The psalm emphasizes integrity and the rejection of deceitful and proud behavior, setting a tone of accountability among the faithful.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 15:3 | who has no slander on his tongue, who does no harm to his neighbor, who casts no scorn on his friend, |
| 2 | Psalm 50:20 | You sit and malign your brother; you slander your own mother’s son. |
| 3 | Exodus 20:16 | You shall not bear false witness against your neighbor. |
| 4 | Exodus 23:1 | “You shall not spread a false report. Do not join the wicked by being a malicious witness. |
| 5 | Leviticus 19:16 | You must not go about spreading slander among your people. You must not endanger the life of your neighbor. I am the LORD. |
The Treasury of Scripture Knowledge — 24 references, hung on the phrase they belong to
The Key Word — מְלָשְׁנִ֬י, me.la.she.Nigenerated
The word מְלָשְׁנִי (me.la.she.Ni) is a participle derived from the verb לָשַׁן (lashan), meaning to slander or to use the tongue to harm others. It specifically refers to the act of speaking ill of someone, often in a covert manner, highlighting the malicious intent behind such actions.
This word conveys the seriousness of slander, as it involves not just false accusations but also a betrayal of trust among friends or neighbors. In this verse, the psalmist warns that those who engage in such behavior will face divine consequences.
How Translations Differ — measured against the Berean Standard Biblegenerated
The translations of this verse are consistent in conveying the core message of divine judgment against slanderers.
Sentence Structuregenerated
The structure of the verse is governed by two main verbs: אַ֫צְמִ֥ית ('atz.Mit), meaning 'I will destroy', and אוּכָֽל ('u.Khal), meaning 'I will be able'. The first clause addresses the slanderer, while the second addresses the proud.
This arrangement emphasizes the actions God will take against those who engage in slander and pride, reflecting a clear cause-and-effect relationship in the moral order.
Septuagint Backgroundgenerated
The Septuagint translates מְלָשְׁנִי as καταλαλῶν (katalalōn), which means 'to speak against' or 'to slander.' This choice aligns with the Hebrew meaning but also suggests a broader interpretation of harmful speech.
The use of ὑπερηφάνῳ (hyperēphanō) for 'haughty' indicates a clear connection to pride, reinforcing the moral stance against arrogance.
In plain words — the whole versegenerated
Psalm 101:5 warns against slandering neighbors in secret and states that God will not tolerate the proud. This verse emphasizes the importance of integrity and honesty among friends.
Frequently Asked Questionsgenerated
To slander someone means to make false statements about them with the intent to harm their reputation.
Slander undermines trust and community, damaging relationships and the moral fabric of society, which God values.
The verse states that God will not endure the proud, indicating that pride leads to separation from God.
We can avoid slandering others by being mindful of our words, speaking truthfully, and addressing issues directly rather than gossiping.
Reflection Questionsgenerated
- In what ways have I seen the impact of slander in my relationships?
- How can I cultivate humility in my life to avoid pride?
- What steps can I take to ensure I speak positively about others?
- How does this verse challenge me to reflect on my own speech and behavior?
The early church on this verse — how the Fathers read it
Early Church Fathers referenced this verse to discuss the moral implications of slander and pride, highlighting the importance of integrity.
And Jezebel was able to injure the most religious Naboth by her false accusations; but then it was the wicked and apostate Ahab who listened to her.Early Church Fathers on Psalms 101 →
He [Poemen] also said, “If a monk hates two things, he is able to free himself from the world, and these are,” he said, “the gratifications of the body and vainglory.”The same old man also said, “Wrath is a natural thing in a person,Early Church Fathers on Psalms 101 →
I beseech you, let us avoid altogether passing sentence on our neighbor. You see, even though you have no share in judicial authority and yet you still pass judgment in your mind,Early Church Fathers on Psalms 101 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Psalms 101:5 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleWhoso privily slandereth his neighbour, him will I cut off,.... That raises and spreads a false report of him; that insinuates evil things of him; that brings false charges and accusations against
Read John Gill on Psalms 101 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryWhoso privily slandereth his neighbour, him will I cut off: him that hath an high look and a proud heart will not I suffer. -How the king will act in his public capacity. He will not endure slander or pride.
Read Robert Jamieson on Psalms 101 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleWhoso privily slandereth his neighbour; such as by secret and false informations and accusations of others seek to gain my favour, and to advance themselves by the ruin of others; which are the common pests of courts and kingdoms. An high look and a proud heart: these he mentions, because pride is the common plague of courts, and the fountain of many enormities in courtiers; it makes them imperious and insolent towards the poor oppressed subjects that resort to them for relief; it inclines them to those counsels and courses, not which are best for the public good, but which are most for their own honour and advantage; it makes them oppressive and injurious to others, that they may have…
Read Matthew Poole on Psalms 101 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 101:5 Whoso privily slandereth his neighbour, him will I cut off: him that hath an high look and a proud heart will not I suffer.Ver. 5. Whoso privily slandereth his neighbour] Heb. Him that in secret tongue smiteth his fellow friend, will I suppress. This David purposed to do, but this he did not so thoroughly in the case of poor Mephibosheth, belied by false Ziba; his resolution was maledicos et maleficos a se depellere, to drive away from him sycophants, backbiters, flatterers; but there is a great sympathy between princes and such pests, those harpies and gaping crows of courts, as one calleth them. ( Sorices et tineas palatii appellabat Constant. Mag.). David promiseth fair to…
Read John Trapp on Psalms 101 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(5) Whoso . . .—The “informer” and the “haughty favourite” are no unknown characters in an Oriental court. Proud heart.—Literally, broad, that is, extended with pride. (Comp. Proverbs 21:4.) But LXX. and Vulg., “insatiable.” Will not I suffer.—In Hebrew a simple and expressive “I cannot,” to which we can supply “bear,” from Jeremiah 44:22. (Comp. Isaiah 1:13 : “I cannot away with.”)
Read Charles John Ellicott on Psalms 101 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 5. Whoso privily slandereth his neighbour] All flatterers and time-servers, and those who by insinuations and false accusations endeavour to supplant the upright, that they may obtain their offices for themselves or their dependants, will I consider as enemies to the state, I will abominate, and expel them from my court. The Chaldee gives a remarkable meaning to the Hebrew, מלשני בסתר רעהו melasheni bassether reehu, which we translate, Whoso privily slandereth his neighbour, and which it renders thus, דמשתעי לישן תליתי על חבריה demishtaey lishan telitai al chabreyah: "He who speaks with the triple tongue against his neighbour." That is, the tongue by which he slays three persons…
Read AdamClarke on Psalms 101 →CambridgeThe Cambridge Bible for Schools and Colleges5–8. He will not tolerate falsehood and pride and injustice around him, but will seek to fill his court with faithful ministers.
Read Cambridge on Psalms 101 →Albert Barnes1798–1870Barnes' Notes on the BibleWhoso privily slandereth his neighbour - literally, “One who speaks concerning his neighbor in secret.” If a man has any good to say of another, he will be likely to say it openly; if he has any evil
Read Albert Barnes on Psalms 101 →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
Whoever slanders his neighbor in secret, I will put to silence; the one with haughty eyes and a proud heart, I will not endure.
I will silence whoever secretly slanders his neighbor. I won’t tolerate one who is arrogant and conceited.
Whoever slanders his neighbor in secret, I will put to silence; the one with haughty eyes and a proud heart, I will not endure.
I will destroy anyone who slanders his neighbor in secret. I will not tolerate anyone who has a cocky demeanor and an arrogant attitude.
Tyndale line
Whoso privily slandereth his neighbour, him will I cut off: him that hath an high look and a proud heart will not I suffer.
Whoso privily slandereth his neighbor, him will I destroy: Him that hath a high look and a proud heart will I not suffer.
Whoso privily slandereth his neighbour, him will I destroy: him that hath an high look and a proud heart will I not suffer.
Whoever privily slandereth his neighbor, him will I cut off: him that hath a high look and a proud heart I will not suffer.
Him that priuily slandereth his neighbour, wil I destroy: him that hath a proude looke and hie heart, I cannot suffer.
Strictly literal
Whoso secretly slandereth his neighbour, him will I destroy; him that hath a high look and a proud heart will I not suffer.
Whoso slandereth in secret his neighbour, Him I cut off, The high of eyes and proud of heart, him I endure not.
Whoever slanders his neighbor in secret, || Him I cut off, || The high of eyes and proud of heart, || Him I do not endure.
Whoso slandereth in secret his neighbor, him will I destroy: whoso hath proud eyes and a haughty heart, him will I not suffer.
I will destroy whoever secretly slanders his neighbor. I will not tolerate anyone who has a proud demeanor and an arrogant attitude.
From the Latin
I am smitten as grass, and my heart is withered: because I forgot to eat my bread.
Simplified
I will silence anyone who secretly slanders their neighbor. I won't tolerate anyone who is proud and arrogant.
I will put to death anyone who says evil of his neighbour secretly; the man with a high look and a heart of pride is disgusting to me.
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 largely align in their wording, with the Septuagint providing a Greek interpretation that matches the Hebrew closely. The Dead Sea Scrolls show some restoration, but the core message remains consistent with the Masoretic Text.
מְלָשְׁנִ֬י בַסֵּ֨תֶר׀ רֵעֵהוּ֮ אוֹת֪וֹ אַ֫צְמִ֥ית גְּֽבַהּ־ עֵ֭ינַיִם וּרְחַ֣ב לֵבָ֑ב אֹ֝ת֗וֹ לֹ֣א אוּכָֽל׃
11 of the 12 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.
[מלושני] [בסתר] [רע׳הו] [אות׳ו] [אצמית] [גבה] [עינים] ורחב לבב [אות׳ו] [לוא] [אוכל]
1 word on the leather — 1 partly restored, 10 supplied entire by an editor.
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 Psalms 101:5
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.
לָשַׁן (lashan) is a verb that means to slander or to use the tongue, derived from the root meaning to lick. It specifically refers to the act of calumniating or accusing others. The word appears in contexts such as Psalms 101:5 and Proverbs 30:10.
[לָשַׁן] vb. denom. use the tongue, only specif. slander
Po‛el ψ 101:5
Hiph. Pr 30:10.
ref
H3960 לָשַׁן vb. denom. use the tongue, only specif. slander
3960 lashan law-shan'
a primitive root; properly, to lick; but used only as a
denominative from 3956; to wag the tongue, i.e. to
calumniate:--accuse, slander.
see HEBREW for 03956
לָשַׁן (la.shan) — to slander.
1) to use the tongue, slander
1a) (Poel) to slander
1b) (Piel) to slander
1c) (Hiphil) to accuse
V-m — Verb · Piel · participle (active) masculine singularHVprmsa
סֵ֫תֶר (se.ter) refers to concepts of covering, hiding, and secrecy, encompassing both literal and figurative meanings. It can denote a hiding place or shelter, as well as the idea of secrecy, including slanderous speech. The feminine form, סִתְרָה (sit.rah), specifically means shelter or protection, with a reference to Deuteronomy 32:38.
ref
H5643a סֵ֫תֶר covering, hiding-place, secrecy H5643b סִתְרָה shelter, protection
5643 cether say'-ther
or (feminine) cithrah (Deut. 32:38), {sith-raw'}; from 5641;
a cover (in a good or a bad, a literal or a figurative
sense):--backbiting, covering, covert, X disguise(-th),
hiding place, privily, protection, secret(-ly, place).
see HEBREW for 05641
סֵ֫תֶר (se.ter) — secrecy.
1) covering, shelter, hiding place, secrecy
1a) covering, cover
1b) hiding place, shelter, secret place
1c) secrecy
1c1) secrecy (of tongue being slanderous)
סִתְרָה (sit.rah) — shelter.
shelter, protection
Prep | N-ms — Preposition · noun common masculine singular absoluteHRd/Ncmsa
רֵעַ (rea`) refers to a friend, companion, or fellow, emphasizing close associations such as brotherhood or intimacy. It can also denote a neighbor or another person in a broader sense. The word is derived from a root meaning 'to associate.'
רֵעַ 187 n.m. friend, companion, fellow
base
H7453 רֵעַ friend, companion, fellow
7453 rea` ray'-ah
or reya2 {ray'-ah}; from 7462; an associate (more or less
close):--brother, companion, fellow, friend, husband, lover,
neighbour, X (an-)other.
see HEBREW for 0reya2
see HEBREW for 07462
רֵעַ (re.a) — neighbor.
1) friend, companion, fellow, another person
1a) friend, intimate
1b) fellow, fellow-citizen, another person (weaker sense)
1c) other, another (reciprocal phrase)
N-ms | Suff — Noun common masculine singular construct · suffixHNcmsc/Sp3ms
אֵת (eth) is primarily a grammatical marker in Hebrew, indicating the definite direct object of a verb. It is not translated into English and typically precedes nouns that are definite. The word is derived from a demonstrative sense of entity, related to the Hebrew word for 'self.' Its Aramaic equivalent is יָת (yat).
אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
base
H853 אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
853 'eth ayth
apparent contracted from 226 in the demonstrative sense of
entity; properly, self (but generally used to point out more
definitely the object of a verb or preposition, even or
namely):--(as such unrepresented in English).
see HEBREW for 0226
אֵת (et) — [Obj.].
sign of the definite direct object, not translated in English but generally preceding and indicating the accusative
Aramaic equivalent: yat (יָת "whom" H3487)
HTo/Sp3ms — Particle · suffixHTo/Sp3ms
צָמַת (tsamath) is a Hebrew verb meaning to put an end to or exterminate. It encompasses various forms, including to destroy, cut off, or vanish, with nuances in different stems indicating actions like being annihilated or causing annihilation. The entries highlight its use in contexts of termination and destruction, but do not present any significant disagreement among the lexicons.
[צָמַת] vb. put an end to, exterminate
Qal they have put an end to my life
Niph. be ended, annihilated
Pi. hath put an end to me
Pi‛lēl thine alarms have annihilated me
Hiph. exterminate, annihilate
base
H6789 צָמַת put an end to, exterminate .they have put an end to my life
. be ended, annihilated
. hath put an end to me
.thine alarms have annihilated me
. exterminate, annihilate
6789 tsamath tsaw-math'
a primitive root; to extirpate (literally or
figuratively):--consume, cut off, destroy, vanish.
צָמַת (tsa.mat) — to destroy.
1) to put an end to, cut off, destroy, exterminate, extirpate
1a) (Qal) to put an end to, terminate
1b) (Niphal) to be ended, be annihilated, be exterminated
1c) (Piel) to put an end to
1d) (Pilel) to be exterminated, be annihilated
1e) (Hiphil) to exterminate, annihilate
V-Hiphil-Imperf-1cs — Verb · Hiphil · imperfect first person common singularHVhi1cs
The Hebrew word גָּבֹהַּ (*gaboah*) means high or exalted, covering meanings such as tall, lofty, and haughty. It can also refer to loftiness as a noun. The word is derived from a root meaning to elevate or be elevated, and it appears in contexts that emphasize height or pride.
גָּבֹהַּ adj. high, exalted
high, lofty, tall
exalted in station
haughty
n.[m.] loftiness
base
H1364 גָּבֹהַּ high, exalted . high, lofty, tall
. exalted in station
. haughty
. n. [m.] loftiness
1364 gaboahh gaw-bo'-ah
or (fully) gabowahh {gaw-bo'-ah}; from 1361; elevated (or
elated), powerful, arrogant:--haughty, height, high(-er),
lofty, proud, X exceeding proudly.
see HEBREW for 01361
גָּבֹהַּ (ga.vo.ah) — high.
adj
1) high, exalted
1a) high, tall
1b) high (in position)
1c) proud, haughty
n m
2) loftiness
Also means: ga.vah (גָּבֹהַּ "high" H1362)
HAamsc — HAamsc
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 עַ֫יִן (*'ayin*) means 'eye' and can refer to both the physical organ and its figurative uses, such as mental qualities and desires. It also denotes a 'spring' or 'fountain' of water. The entries highlight various phrases and contexts, including appearances and expressions of emotion, but do not indicate any significant disagreement among lexicons.
עַ֫יִן 859 n.f. eye
lit. as physical organ
eyes as showing mental qualities
desire of the eyes, abominations of the eyes
Fig. of mental and physical faculties, acts and states
Transferred mngs.:
visible surface of earth
appearance
gleam, sparkle
Other phrases are: an eye for an eye; eye to eye; in the presence of, in full view of; of business transaction; on the forehead
base
עַ֫יִן n.f. spring (of water). Particular springs are:
ע׳ חֲרֹר Ju 7:1
ע׳ הַקּוֹרֵא (partridge-spring) Ju 15:19
ע׳ רֹגֵל near Jerus.
ע׳ הַתַּנִּין (dragon-spring)
base
H5869a עַ֫יִן eye . lit. as physical organ
. . eyes as showing mental qualities
. desire of the eyes, abominations of the eyes
. Fig. of mental and physical faculties, acts and states
. Transferred mngs.: . visible surface of earth
. appearance
. gleam, sparkle
. Other phrases are: an eye for an eye; eye to eye; in the presence of, in full view of; of business transaction; on the forehead
H5869b עַ֫יִן spring (of water)
5869 `ayin ah'-yin
probably a primitive word; an eye (literally or
figuratively); by analogy, a fountain (as the eye of the
landscape):--affliction, outward appearance, + before, +
think best, colour, conceit, + be content, countenance, +
displease, eye((-brow), (-d), -sight), face, + favour,
fountain, furrow (from the margin), X him, + humble,
knowledge, look, (+ well), X me, open(-ly), + (not) please,
presence, + regard, resemblance, sight, X thee, X them, +
think, X us, well, X you(-rselves).
עַ֫יִן (a.yin) — eye.
: eye
1) eye
1a) eye
1a1) of physical eye
1a2) as showing mental qualities
1a3) of mental and spiritual faculties (fig.)
עַ֫יִן (a.yin) — Fountain (Gate).
§ spring, fountain
עַ֫יִן (a.yin) — Fountain of.
§ spring, fountain
עַ֫יִן (a.yin) — eye: seeing.
: seeing
1) eye
1a) eye
1a1) of physical eye
1a2) as showing mental qualities
1a3) of mental and spiritual faculties (fig.)
עַ֫יִן (a.yin) — eye: appearance.
: appearance
1) eye
1a) eye
1a1) of physical eye
1a2) as showing mental qualities
1a3) of mental and spiritual faculties (fig.)
עַ֫יִן (a.yin) — eye: before(the eyes).
: before(the_eyes)
1) eye
1a) eye
1a1) of physical eye
1a2) as showing mental qualities
1a3) of mental and spiritual faculties (fig.)
עַ֫יִן (a.yin) — eye: sin.
: sin
1) eye
1a) eye
1a1) of physical eye
1a2) as showing mental qualities
N-cd — Noun common · feminine dual absoluteHNcfda
רָחָב (rachab) means wide or broad, covering both physical dimensions and metaphorical uses like pride or arrogance. It is derived from the root word רָחַב (rachav), which also conveys a sense of spaciousness. The entries consistently highlight its meanings as broad or wide, with a note on its use to describe arrogance.
רָחָב adj. wide, broad
base
H7342 רָחָב wide, broad
7342 rachab raw-khawb'
from 7337; roomy, in any (or every) direction, literally or
figuratively:--broad, large, at liberty, proud, wide.
see HEBREW for 07337
רָחָב (ra.chav) — Broad.
§ broad, wide
רָחָב (ra.chav) — broad: wide.
broad, wide
Also means: ra.chav (רָחָב ": arrogant" H7342I)
רָחָב (ra.chav) — broad: arrogant.
broad, wide
A sub-meaning of ra.chav (רָחָב ": wide" H7342H)
Conj | Adj — ConjunctionHC/Aamsc
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…
לֵבָב (lebab) refers to the inner man, encompassing the mind, will, and heart. It highlights aspects like emotions, moral character, and conscience, often contrasting the inner self with the outer. The term is used primarily for humans and can also denote courage and appetites.
לֵבָב 251 n.m. inner man, mind, will, heart
seldom of things in the midst of the seas
usu. of men
the inner man in contrast with the outer
the inner man, indef. the soul, comprehending mind, affections and will
specific ref. to mind
spec. ref. to inclinations, resolutions, determinations of the will
spec. ref. to conscience
spec. ref. to moral character
= the man himself
spec. as seat of appetites
spec. of seat of the emotions and passions
seat of courage
base
H3824 לֵבָב inner man, mind, will, heart . seldom of things in the midst of the seas
. usu. of men . the inner man in contrast with the outer
. the inner man, indef. the soul, comprehending mind, affections and will
. specific ref. to mind
. spec. ref. to inclinations, resolutions, determinations of the will
. spec. ref. to conscience
. spec. ref. to moral character
. = the man himself
. spec. as seat of appetites
. spec. of seat of the emotions and passions
. seat of courage
3824 lebab lay-bawb'
from 3823; the heart (as the most interior organ); used also
like 3820:--+ bethink themselves, breast, comfortably,
courage, ((faint), (tender-)heart((-ed)), midst, mind, X
unawares, understanding.
see HEBREW for 03823
see HEBREW for 03820
לֵבָב (le.vav) — heart.
1) inner man, mind, will, heart, soul, 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
Aramaic equivalent: le.vav (לְבַב "heart" H3825)
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;
אֵת (eth) is primarily a grammatical marker in Hebrew, indicating the definite direct object of a verb. It is not translated into English and typically precedes nouns that are definite. The word is derived from a demonstrative sense of entity, related to the Hebrew word for 'self.' Its Aramaic equivalent is יָת (yat).
אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
base
H853 אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
853 'eth ayth
apparent contracted from 226 in the demonstrative sense of
entity; properly, self (but generally used to point out more
definitely the object of a verb or preposition, even or
namely):--(as such unrepresented in English).
see HEBREW for 0226
אֵת (et) — [Obj.].
sign of the definite direct object, not translated in English but generally preceding and indicating the accusative
Aramaic equivalent: yat (יָת "whom" H3487)
HTo/Sp3ms — Particle · suffixHTo/Sp3ms
לֹא (lo') is a Hebrew word meaning 'not' or 'no.' It serves as a simple negation and can imply absence or prohibition. The word can also be used in various contexts, often combined with other particles for emphasis or clarification. Its Aramaic equivalent is לָא (la), which also means 'not.'
לֹא or לוֹא adv. not
base
H3808 לֹא or לוֹא not
3808 lo' lo
or lowi {lo}; or loh (Deut. 3:11) {lo}; a primitive particle;
not (the simple or abs. negation); by implication, no; often
used with other particles (as follows):--X before, + or else,
ere, + except, ig(-norant), much, less, nay, neither, never,
no((-ne), -r, (-thing)), (X as though...,(can-), for) not (out
of), of nought, otherwise, out of, + surely, + as truly as, +
of a truth, + verily, for want, + whether, without.
לֹא (lo) — not.
1) not, no
1a) not (with verb-absolute prohibition)
1b) not (with modifier-negation)
1c) nothing (subst)
1d) without (with particle)
1e) before (of time)
Aramaic equivalent: la (לָא "not" H3809)
Part — ParticleHTn
יָכֹל (yakol) is a Hebrew verb meaning 'to be able' or 'to have power.' It encompasses a range of abilities, including physical, moral, and constitutional strength, as well as the capacity to endure or prevail. The entries highlight its use in various contexts, but do not provide specific verse references.
יָכֹל, יָכוֹל 193 vb. be able, have power, prevail, endure
Qal
be able, to do a thing,, whether ability be physical, moral, constitutional, or dependent on external authority
prevail
abs. have ability, strength, only neg.
base
H3201 יָכֹל, יָכוֹל be able, have power, prevail, endure .. be able, to do a thing,, whether ability be physical, moral, constitutional, or dependent on external authority
. prevail
. abs. have ability, strength, only neg.
3201 yakol yaw-kole'
or (fuller) yakowl {yaw-kole'}; a primitive root; to be able,
literally (can, could) or morally (may, might):--be able, any
at all (ways), attain, can (away with, (-not)), could, endure,
might, overcome, have power, prevail, still, suffer.
יָכֹל (ya.khol) — be able.
1) to prevail, overcome, endure, have power, be able
1a) (Qal)
1a1) to be able, be able to gain or accomplish, be able to endure, be able to reach
1a2) to prevail, prevail over or against, overcome, be victor
1a3) to have ability, have strength
Aramaic equivalent: ye.khel (יְכִל "be able" H3202)
V-Qal-Imperf-1cs — Verb · Qal · imperfect first person common singularHVqi1cs
a'-b'-l: The Greek dunamai, "to have power," may refer either to inherent strength, or to the absence of in external obstacles, or to what may be allowable or permitted. The Greek ischuo, as in Lu 13:24; Joh 21:6, refers always to the first of the above meanings. The use of the word as an adjective the King James Version of 2Co 3:6, is misleading, and has been properly changed in the Revised Version (British and American) into "sufficient as ministers," i.e. "hath fitted us to be ministers."