Psalms 12:4 — Word Study
WLCאֲשֶׁ֤ר אָֽמְר֨וּ׀ לִלְשֹׁנֵ֣נוּ נַ֭גְבִּיר שְׂפָתֵ֣ינוּ אִתָּ֑נוּ מִ֖י אָד֣וֹן לָֽנוּ׃
BSAWith our tongueslâshôwn [language, speech] our lipssâphâh [words, language]
| Greek | English | Parsing |
|---|---|---|
| אֲשֶׁ֤ר | which | Particle |
| אָֽמְר֨וּ׀ | they say | Verb, Qal, perfect third person common plural |
| לִלְשֹׁנֵ֣נוּ | tongues our | Preposition, noun common both singular construct, suffix |
| נַ֭גְבִּיר | we will make strong | Verb, Hiphil, imperfect first person common plural |
| שְׂפָתֵ֣ינוּ | lips our | Noun common feminine dual construct, suffix |
| אִתָּ֑נוּ | [are] with us | Preposition, suffix |
| מִ֖י | who? | Pronoun |
| אָד֣וֹן | [is] master | Noun common, masculine singular absolute |
| לָֽנוּ׃ | of us | Preposition, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | They say, “With our tongues we will prevail. We own our lips—who can be our master?” |
| KJV | Who have said, With our tongue will we prevail; our lips are our own: who is lord over us? |
| ASV | Who have said, With our tongue will we prevail; Our lips are our own: who is lord over us? |
| YLT | Who said, 'By our tongue we do mightily: Our lips [are] our own; who [is] lord over us?' |
| WEB | who have said, “With our tongue we will prevail. Our lips are our own. Who is lord over us?” |
| BBE | They have said, With our tongues will we overcome; our lips are ours: who is lord over us? |
The translations agree on the rendering of נַ֭גְבִּיר as 'prevail'.
The sentence is structured around a main assertion, followed by supporting claims and a challenge to authority.







8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbיהוה
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 12:4
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 — The Psalmist's Lament on Flattering Speechgenerated
Psalms 12:4 presents a declaration by those who believe they can manipulate language for their own ends. The preceding verse highlights God's disdain for deceitful speech, while the subsequent verse reveals His promise to intervene for the oppressed. This sets a backdrop of divine justice against human arrogance.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Jeremiah 18:18 | Then some said, “Come, let us make plans against Jeremiah, for the law will never be lost to the priest, nor counsel to the wise, nor an oracle to the prophet. Come, let us denounce him and pay no heed to any of his words.” |
| 2 | James 3:5–6 | In the same way, the tongue is a small part of the body, but it boasts of great things. Consider how small a spark sets a great forest ablaze. |
| 3 | Genesis 3:5 | “For God knows that in the day you eat of it, your eyes will be opened and you will be like God, knowing good and evil.” |
| 4 | Exodus 5:2 | But Pharaoh replied, “Who is the LORD that I should obey His voice and let Israel go? I do not know the LORD, and I will not let Israel go.” |
| 5 | Job 21:14–15 | Yet they say to God: ‘Leave us alone! For we have no desire to know Your ways. |
The Treasury of Scripture Knowledge — 8 references, hung on the phrase they belong to
The Key Word — נַ֭גְבִּיר, Nag.birgenerated
The verb נַ֭גְבִּיר (*nagbir*) is a Hiphil imperfect form, meaning 'we will make strong' or 'we will prevail.' It conveys a sense of asserting power or dominance, particularly in the context of speech.
This word indicates a proactive stance, suggesting that the speakers believe they can control outcomes through their words. The Hiphil stem often implies causation, emphasizing their intent to assert strength through language.
How Translations Differ — measured against the Berean Standard Biblegenerated
In this study, the verse is examined in the Berean Standard Bible, which uses the term prevail.
Sentence Structuregenerated
The main verb אָמְר֨וּ (*amar*) governs the sentence, establishing the assertion made by the speakers. It is followed by a noun phrase that identifies the subject's claim about their speech, leading to a rhetorical question regarding authority.
The structure emphasizes the boastful nature of the statement, with the challenge of authority positioned at the end, highlighting the audacity of the speakers.
Septuagint Backgroundgenerated
The Septuagint translates נַ֭גְבִּיר as γλῶσσαν (*glōssan*), which means 'tongue' or 'language.' This choice narrows the focus to the instrument of speech itself, emphasizing the power of language in asserting control.
This translation reflects an understanding of the significance of speech in the context of authority and autonomy.
In plain words — the whole versegenerated
Psalms 12:4 depicts people claiming power over their words, asserting that they control their speech and questioning who can challenge them. This reflects a broader theme of pride and the consequences of such arrogance in the face of divine authority.
Frequently Asked Questionsgenerated
It expresses a belief in the power of one's words to achieve desired outcomes, reflecting a sense of control and dominance.
It contrasts the arrogance of the speakers with God's promise to address falsehood and protect the needy.
It highlights a common human tendency to reject accountability and assert independence, particularly in matters of speech.
It serves as a reminder of the power of words and the importance of humility in our communication.
Reflection Questionsgenerated
- In what ways do I see people asserting control through their words in today's society?
- How can I ensure my speech reflects humility rather than arrogance?
- What are the consequences of using language to manipulate or deceive?
- How can I support those who are oppressed by falsehood or deceitful speech?
The early church on this verse — how the Fathers read it
Early Church Fathers comment on the implications of this verse, often addressing themes of authority and human pride.
“Our lips are our own; who is our master?” These are words of insane and deranged people. For this very reason Paul says the opposite to them in the words, “You are not your own;Early Church Fathers on Psalms 12 →
"Who have said, We will magnify our tongue, our lips are our own, who is Lord over us?" [Psalms 12:4].Early Church Fathers on Psalms 12 →
With mouths agape they heedlessly utter whatever occurs to them, scornful of divine long-suffering and giving no thought to their falling under the lordship of God.Early Church Fathers on Psalms 12 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Psalms 12:4 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleWho have said, with our tongue will we prevail,.... Either through the eloquence of them, or the outward force and power with which they are backed.
Read John Gill on Psalms 12 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryWho have said, With our tongue will we prevail; our lips are our own: who is lord over us? Our lips are our own - literally, are with us; i:e., are ever at hand to effect what we please. Who is Lord over us?
Read Robert Jamieson on Psalms 12 →
Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleWith our tongue will we prevail, by raising and spreading slanders and evil reports concerning him, whereby both Saul will be highly and implacably enraged against David, and the hearts of the people alienated from him; which was indeed a very likely way to prevail against, him, and that by their tongues only. Our lips are our own, i.e. at our own dispose to speak what we please. Who is lord over us; who can control or restrain us? This was not the language of their mouths, for they were Israelites, that owned a God above them, and they were subjects of Saul; but the language of their actions. Scripture oft tells us not only what men do actually say, but what they would say if they durst…
Read Matthew Poole on Psalms 12 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 12:4 Who have said, With our tongue will we prevail; our lips [are] our own: who [is] lord over us?Ver. 4. Who have said, With our tongue will we prevail] Dictitant enim, this was a common word with them. And surely the tongue is a desperate weapon, made in the form of a flaming sword, and elsewhere by David compared to a tuck or rapier, Psalms 64:3, to a razor also, doing deceit, Psalms 52:2 The Chaldee paraphrast hath this text thus, Because we can swear and lie, therefore we shall prevail. Our lips are our own] Heb. are with us, that is, we have the command of our tongues, and have words at will; we can speak persuasively, and, therefore, we doubt not to persuade Saul to anything…
Read John Trapp on Psalms 12 →
Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(4) With our tongue.—This is the proud saying just mentioned, and is plainly a boast of the power possessed by those who have the ear of persons in authority, and can adroitly “make the worse appear the better cause”; or being themselves in high places, can, like Angelo in Measure for Measure, defy the accusations of their victims:— “Who will believe thee, Isabel? My place in the State Will so your accusation overweigh That you shall stifle in your own report, And smell of calumny.” But there is great difference of opinion as to the proper rendering, “with our tongues will we prevail.” Some render, “we are masters of our tongues”; others, “with our tongues we confederate”: i.e., “our…
Read Charles John Ellicott on Psalms 12 →
AdamClarkeAdam Clarke's Commentary on the BibleVerse 4. Our lips are our own] Many think, because they have the faculty of speaking, that therefore they may speak what they please. Old MS. - The qwilk sayd, our toung we sal wyrchip, our lippes er of us, qwas our Lorde? Tha Ypocrites worchepes thair toung; for thai hee tham self janglyng and settes in thaire pouste to do mykil thyng and grete: and thai rose tham that thair lippes that es thair facund and thair wyls er of tham self, nought of God, ne of haly menes lare; for thi that say qua es our Lord? that es, qwat es he to qwas rewle and conversacioun we sal be undir lout? and confourme us til? Als so to say, That es none.
Read AdamClarke on Psalms 12 →
CambridgeThe Cambridge Bible for Schools and Colleges4. Who] Namely, the owners of the flattering lips and boastful tongues. ‘Our tongue,’ they say, ‘we will make mighty: our lips are with us,’ under our own control, at command as faithful allies; who is lord over us? No one can call us to account for our use of them (Psalms 10:4). Unscrupulous courtiers appear to be meant, who deliberately propose to obtain their own ends by reckless disregard of truth, e.g. by flattery, slander, false witness, and the like.
Read Cambridge on Psalms 12 →
Albert Barnes1798–1870Barnes' Notes on the BibleWho have said - Who habitually say. This does not mean that they had formally and openly said this - for none would be likely to do so - but that they had practically and really said this by their conduct.
Read Albert Barnes on Psalms 12 →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
They say, “With our tongues we will prevail. We own our lips—who can be our master?”
who have said, “With our tongue we will prevail. Our lips are our own. Who is lord over us?”
They say, “With our tongues we will prevail. We own our lips—who can be our master?”
They say, “We speak persuasively; we know how to flatter and boast. Who is our master?”
Tyndale line
Who have said, With our tongue will we prevail; our lips are our own: who is lord over us?
Who have said, With our tongue will we prevail; Our lips are our own: who is lord over us?
Who have said, with our tongue will we prevail; our lips are our own: who is lord over us?
Who have said, With our tongue will we prevail; our lips are our own: who is lord over us?
Which haue saide, With our tongue will we preuaile: our lippes are our owne: who is Lord ouer vs?
Strictly literal
Who have said, With our tongue will we prevail, our lips are our own: who [is] lord over us?
Who said, 'By our tongue we do mightily: Our lips [are] our own; who [is] lord over us?'
Who said, “By our tongue we do mightily: Our lips [are] our own; who [is] lord over us?”
(12:5) Who have said, With our tongue will we be mighty; our lips are with us; who is Lord over us!
These are those who have said, “With our tongues will we prevail. When our lips speak, who can be master over us?”
From the Latin
Consider, and hear me, O Lord my God. Enlighten my eyes that I never sleep in death:
Simplified
these people who say, “We will succeed through what we say; our mouths belong to us. We don't take orders from anyone!”
They have said, With our tongues will we overcome; our lips are ours: who is lord over us?
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 agreement in the overall message, though the Septuagint's wording differs significantly in structure. The MT retains the original Hebrew phrasing, while the LXX presents a different arrangement.
אֲשֶׁ֤ר אָֽמְר֨וּ׀ לִלְשֹׁנֵ֣נוּ נַ֭גְבִּיר שְׂפָתֵ֣ינוּ אִתָּ֑נוּ מִ֖י אָד֣וֹן לָֽנוּ׃
5 of the 9 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 Psalms 12:4
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.
The Hebrew word אֲשֶׁר (*asher*) is a relative pronoun that can mean 'who,' 'which,' or 'that.' It serves various grammatical functions, including as an adverb or conjunction, indicating relationships between clauses, places, or conditions. Variants like בַאֲשֶׁר (*ba-asher*), מֵאֲשֶׁר (*me-asher*), and כַּאֲשֶׁר (*ka-asher*) expand its usage to specific contexts such as location, causation, and time.
אֲשֶׁר part. of relation A sign of relation, bringing the clause introduced by it into relation with an antecedent clause.
base
בַאֲשֶׁר
in (that) which
adv. in (the place) where
conj. in that, inasmuch as
on account of whom?
base
מֵאֲשֶׁר
from (or than) that which
adv. from (the place) where
conj. from (the fact) that …, since
base
כַּאֲשֶׁר conj. according as, as, when
according to that which, according as, as
with a causal force, in so far as, since
with a temporal force, when
base
H834a אֲשֶׁר part. of relation A sign of relation, bringing the clause introduced by it into relation with an antecedent clause. H834b בַאֲשֶׁר . in (that) which
. adv. in (the place) where
. conj. in that, inasmuch as
. on account of whom?
H834c מֵאֲשֶׁר . from (or than) that which
. adv. from (the place) where
. conj. from (the fact) that …, since
H834d כַּאֲשֶׁר conj. according as, as, when . according to that which, according as, as
. with a causal force, in so far as, since
. with a temporal force, when
834 'aher ash-er'
a primitive relative pronoun (of every gender and number);
who, which, what, that; also (as an adverb and a conjunction)
when, where, how, because, in order that, etc.:--X after, X
alike, as (soon as), because, X every, for, + forasmuch, +
from whence, + how(-soever), X if, (so) that ((thing) which,
wherein), X though, + until, + whatsoever, when, where
(+ -as, -in, -of, -on, -soever, -with), which, whilst, +
whither(- soever), who(-m, -soever, -se). As it is
indeclinable, it is often accompanied by the personal pronoun
expletively, used to show the connection.
אֲשֶׁר (a.sher) — which.
A: 1) (relative part.)
1a) which, who
1b) that which
2) (conj)
2a) that (in obj clause)
2b) when
2c) since
2d) as
2e) conditional if
B: Beth+ 1) in (that) which
2) (adv)
2a) where
3) (conj)
3a) in that, inasmuch as
3b) on account of
C: Mem+ 1) from (or than) that which
2) from (the place) where
3) from (the fact) that, since
D: Kaph+
1) (conj.), according as, as, when
1a) according to that which, according as, as
1b) with a causal force: in so far as, since
1c) with a temporal force: when
בַאֲשֶׁר (ba.a.sher) — in which.
1) in (that) which
2) (adv)
2a) where
3) (conj)
3a) in that, inasmuch as
3b) on account of
מֵאֲשֶׁר (me.a.sher) — whence.
1) from (or than) that which
2) from (the place) where
3) from (the fact) that, since
כַּאֲשֶׁר (ka.a.sher) — as which.
conj
1) according as, as, when
1a) according to that which, according as, as
HTr — ParticleHTr
אָמַר (amar) is a Hebrew verb meaning 'to say' or 'to utter,' with a broad range of uses including to promise, command, or even boast. It appears in various forms, such as in the Qal (to say), Niphal (to be told), and Hiphil (to avow). The entries highlight its versatility in both spoken and internal contexts, though no specific verse is noted.
אָמַר 5287 vb. utter, say
Qal
Say
Say in the heart (= think)
Promise
Command (esp. late)
Niph. be said, told
Hiph. avow, avouch (lit. cause to declare)
Hithp. act proudly, boast
base
H559 אָמַר utter, say .. Say
. Say in the heart (= think)
. Promise
. Command (esp. late)
. be said, told
. avow, avouch (lit. cause to declare)
. act proudly, boast
559 'amar aw-mar'
a primitive root; to say (used with great
latitude):--answer, appoint, avouch, bid, boast self, call,
certify, challenge, charge, + (at the, give) command(-ment),
commune, consider, declare, demand, X desire, determine, X
expressly, X indeed, X intend, name, X plainly, promise,
publish, report, require, say, speak (against, of), X still, X
suppose, talk, tell, term, X that is, X think, use (speech),
utter, X verily, X yet.
אָמַר (a.mar) — to say.
1) to say, speak, utter
1a) (Qal) to say, to answer, to say in one's heart, to think, to command, to promise, to intend
1b) (Niphal) to be told, to be said, to be called
1c) (Hithpael) to boast, to act proudly
1d) (Hiphil) to avow, to avouch
Aramaic equivalent: a.mar (אֲמַר "to say" H0560)
HVqp3cp — Verb · Qal · perfect third person common pluralHVqp3cp
The Hebrew word לָשׁוֹן (*lashon*) primarily means 'tongue,' referring to both the organ of speech in humans and animals. It can also denote 'language' and has figurative uses, such as a 'tongue-shaped' wedge or bay. The entries highlight its literal and metaphorical applications, but do not present any significant disagreements among the lexicons.
לָשׁוֹן n.m. and (more oft.) f. tongue
tongue of men
= language
tongue of animals
tongue of fire
= (tongue-shaped) wedge of gold
= (tongue-shaped) bay of sea
base
H3956 לָשׁוֹן tongue . tongue of men
. = language
. tongue of animals
. tongue of fire
. = (tongue-shaped) wedge of gold
. = (tongue-shaped) bay of sea
3956 lashown law-shone'
or lashon {law-shone'}; also (in plural) feminine lshonah
{lesh-o-naw'}; from 3960; the tongue (of man or animals), used
literally (as the instrument of licking, eating, or speech),
and figuratively (speech, an ingot, a fork of flame, a cove of
water):--+ babbler,bay, + evil speaker, language, talker,
tongue, wedge.
see HEBREW for 03960
לָשׁוֹן (la.shon) — tongue.
: tongue/words
1) tongue
1a) tongue (of men)
1a1) tongue (literal)
1a2) tongue (organ of speech)
1b) language
1c) tongue (of animals)
1d) tongue (of fire)
1e) wedge, bay of sea (tongue-shaped)
לָשׁוֹן (la.shon) — tongue: language.
: language
1) tongue
1a) tongue (of men)
1a1) tongue (literal)
1a2) tongue (organ of speech)
1b) language
1c) tongue (of animals)
1d) tongue (of fire)
1e) wedge, bay of sea (tongue-shaped)
לָשׁוֹן (la.shon) — tongue: bar.
: bar/projection/bay
1) tongue
1a) tongue (of men)
1a1) tongue (literal)
1a2) tongue (organ of speech)
1b) language
1c) tongue (of animals)
1d) tongue (of fire)
1e) wedge, bay of sea (tongue-shaped)
N-cs — Preposition · noun common both singular construct · suffixHR/Ncbsc/Sp1bp
גָּבַר (gabar) is a Hebrew verb meaning to be strong or mighty, and it encompasses a range of related actions such as prevailing, strengthening, and confirming covenants. It can also imply acting insolently or proudly, particularly in relation to God. The word appears in various forms across different contexts, including Qal, Piel, Hiphil, and Hithpael.
גָּבַר vb. be strong, mighty
Qal
be strong, mighty
prevail
Pi. make strong, strengthen
Hiph. confirm a covenant
Hithp. shew himself a mighty one against; of wicked behave proudly toward
base
H1396 גָּבַר be strong, mighty .. be strong, mighty
. prevail
. make strong, strengthen
. confirm a covenant
. shew himself a mighty one against; of wicked behave proudly toward
1396 gabar gaw-bar'
a primitive root; to be strong; by implication, to prevail,
act insolently:--exceed, confirm, be great, be mighty,
prevail, put to more (strength), strengthen, be stronger, be
valiant.
גָּבַר (ga.var) — to prevail.
1) to prevail, have strength, be strong, be powerful, be mighty, be great
1a) (Qal)
1a1) to be strong, mighty
1a2) to prevail
1b) (Piel) to make strong, strengthen
1c) (Hiphil)
1c1) to confirm, give strength
1c2) to confirm (a covenant)
1d) (Hithpael)
1d1) to show oneself mighty
1d2) to act proudly (toward God)
HVhi1cp — Verb · Hiphil · imperfect first person common pluralHVhi1cp
The Hebrew word שָׂפָה (*saphah*) encompasses meanings related to 'lip,' 'speech,' and 'edge.' It is derived from concepts of termination, suggesting boundaries like the edge of a vessel or the bank of a river. The word can refer to physical lips, language, or the edges of various objects, including shores.
שָׂפָה 176 n.f. lip, speech, edge
lip
language
edge: shore of sea; bank of river
base
H8193 שָׂפָה lip, speech, edge . lip
. language
. edge: shore of sea; bank of river
8193 saphah saw-faw'
or (in dual and plural) sepheth {sef-eth'}; probably from
5595 or 8192 through the idea of termination (compare 5490);
the lip (as a natural boundary); by implication, language; by
analogy, a margin (of a vessel, water, cloth, etc.):--band,
bank, binding, border, brim, brink, edge, language, lip,
prating, ((sea-))shore, side, speech, talk, (vain) words.
see HEBREW for 05595
see HEBREW for 08192
see HEBREW for 05490
שָׂפָה (sa.phah) — lips.
: lips/mouth
1) lip, language, speech, shore, bank, brink, brim, side, edge, border, binding
1a) lip (as body part)
1b) language
1c) edge, shore, bank (of cup, sea, river, etc)
שָׂפָה (sa.phah) — lip: words.
: words/language
1) lip, language, speech, shore, bank, brink, brim, side, edge, border, binding
1a) lip (as body part)
1b) language
1c) edge, shore, bank (of cup, sea, river, etc)
שָׂפָה (sa.phah) — lip: edge.
: edge/border/opening
1) lip, language, speech, shore, bank, brink, brim, side, edge, border, binding
1a) lip (as body part)
1b) language
1c) edge, shore, bank (of cup, sea, river, etc)
שָׂפָה (sa.phah) — lip: shore.
: shore/bank(of_sea/river)
1) lip, language, speech, shore, bank, brink, brim, side, edge, border, binding
1a) lip (as body part)
1b) language
1c) edge, shore, bank (of cup, sea, river, etc)
N-fd — Noun common feminine dual construct · suffixHNcfdc/Sp1bp
The Hebrew word אֵת (eth) is a preposition indicating nearness or proximity, often translated as 'with' or 'near.' It conveys a sense of companionship or association, distinguishing itself from similar terms by expressing closer relationships. The entries highlight its use in various contexts, including possession and memory, but do not provide specific verse references.
אֵת, prep. with—prep. denoting proximity
Of companionship, together with
Of localities
אֵת פּ׳ denotes specially
in one's possession or keeping
in one's knowledge or memory
מֵאֵת from proximity with
Note. אֵת expresses closer association than עִם: hence while מֵעִם sts. denotes hardly more than from the surroundings or belongings of, מֵאֵת expresses from close proximity to.
base
H854 אֵת with—prep. denoting proximity . Of companionship, together with
. Of localities
. אֵת פּ׳ denotes specially . in one's possession or keeping
. in one's knowledge or memory
. מֵאֵת from proximity with
Note. אֵת expresses closer association than עִם: hence while מֵעִם sts. denotes hardly more than from the surroundings or belongings of, מֵאֵת expresses from close proximity to.
854 'eth ayth
probably from 579; properly, nearness (used only as a
preposition or an adverb), near; hence, generally, with, by,
at, among, etc.:--against, among, before, by, for, from,
in(-to), (out) of, with. Often with another prepositional
prefix.
see HEBREW for 0579
אֵת (et) — with.
1) with, near, together with
1a) with, together with
1b) with (of relationship)
1c) near (of place)
1d) with (poss.)
1e) from...with, from (with other prep)
HR/Sp1bp — Preposition · suffixHR/Sp1bp
US, pronoun objective case of we.
Give us this day our daily bread.
Us , pron. [OE. us, AS. s; akin to OFries. & OS. s, D. ons, G. uns, Icel. & Sw. oss, Dan. os, Goth. uns, L. nos we, us, Gr. we, Skr. nas us. . Cf. Nostrum, Our.] The persons speaking, regarded as an object; ourselves; — the objective case of we. See We. “Tell us a tale.” Chaucer.
Give us this day our daily bread. Matt. vi. 11.
Us, pron. oblique case of we
מִי (mi) is an interrogative pronoun primarily used to ask about persons, meaning 'who?' or 'whose?'. It can also appear in rhetorical questions and has some idiomatic uses, such as 'who among...?' or 'whosoever'. The word is rarely applied to things, and its forms can vary in emphasis.
מִי 423 pron.interrog. who? of persons
מִי is rarely used of things, and usually where persons are understood or implied
in the gen. whose
in an indirect qu.
מִי ב׳ who among … ?
strengthened and emph. forms of interrog.
various rhetorical uses whose
מִי may sometimes be rendered whosoever, though, as the examples will shew, it does not really mean it
once, following a verb, any one
base
H4310 מִי who? of persons . מִי is rarely used of things, and usually where persons are understood or implied
. in the gen. whose
. in an indirect qu.
. מִי ב׳ who among … ?
. strengthened and emph. forms of interrog.
. various rhetorical uses whose
. מִי may sometimes be rendered whosoever, though, as the examples will shew, it does not really mean it
. once, following a verb, any one
4310 miy me
an interrogative pronoun of persons, as 4100 is of things,
who? (occasionally, by a peculiar idiom, of things); also
(indefinitely) whoever; often used in oblique construction
with prefix or suffix:--any (man), X he, X him, + O that!
what, which, who(-m, -se, -soever), + would to God.
see HEBREW for 04100
מִי (mi) — who?.
who?, whose?, whom?, would that, whoever, whosoever
HPi — PronounHPi
The Hebrew word אָדוֹן (*'adown*) means 'lord' and is derived from a root meaning to rule. It covers a range of meanings, referring to both human and divine authority, including terms like master, king, and superintendent. Variations exist for divine references, such as אֲדֹנָי (*Adonai*), distinguishing God from human lords.
אָדוֹן n.m. lord (אֲדֹנִי, אֲדֹנַי, אֲדֹנָי are variations of Mass. pointing to distinguish divine reference fr. human. Pl., with few exc. an intens. pl. of rank; word takes sf. as pl. in all other pers.; so doubtless here. Orig. reading prob. in all cases אֲדֹנַי; אֲדֹנִי now found in J 51 t.)
base
H113 אָדוֹן lord
113 'adown aw-done'
or (shortened) adon {aw-done'}; from an unused root (meaning
to rule); sovereign, i.e. controller (human or divine):--
lord, master, owner. Compare also names beginning with
"Adoni-".
אָדוֹן (a.don) — lord.
1) firm, strong, lord, master
1a) lord, master
1a1) reference to men
1a1a) superintendent of household, of affairs
1a1b) master
1a1c) king
1a2) reference to God
1a2a) the Lord God
1a2b) Lord of the whole earth
1b) lords, kings
1b1) reference to men
1b1a) proprietor of hill of Samaria
1b1b) master
1b1c) husband
1b1d) prophet
1b1e) governor
1b1f) prince
1b1g) king
1b2) reference to God
1b2a) Lord of lords (probably = "thy husband, Yahweh")
1c) my lord, my master
1c1) reference to men
1c1a) master
1c1b) husband
1c1c) prophet
1c1d) prince
1c1e) king
1c1f) father
1c1g) Moses
1c1h) priest
1c1i) theophanic angel
1c1j) captain
1c1k) general recognition of superiority
1c2) reference to God
1c2a) my Lord, my Lord and my God
1c2b) Adonai (parallel with Yahweh)
HNcmsa — Noun common · masculine singular absoluteHNcmsa
mas'-ter ('adhon, ba`al, rabbi; despotes, didaskalos, kurios, rhabbi): "Master," when the translation of 'adhon, "ruler," "lord" (Sir), often translated "lord," denotes generally the owner or master of a servant or slave (Ge 24:9, etc.; 39:2, etc.; Ex 21:4, etc.; De 23:15 bis; 2Sa 9:9,10 twice; Pr 30:10); elsewhere it is rather "lord" or "ruler" (often king, e.g. 1Sa 24:6,8; 26:16); in the plural 'adhonim, it is, as the rule, used only of God (but see Ge 19:2,18;
נוּ (nu) — us.
Personal object pronoun - suffix for propositions and verbs without an object: 1st person plural
HR/Sp1bp — Preposition · suffixHR/Sp1bp
US, pronoun objective case of we.
Give us this day our daily bread.
Us , pron. [OE. us, AS. s; akin to OFries. & OS. s, D. ons, G. uns, Icel. & Sw. oss, Dan. os, Goth. uns, L. nos we, us, Gr. we, Skr. nas us. . Cf. Nostrum, Our.] The persons speaking, regarded as an object; ourselves; — the objective case of we. See We. “Tell us a tale.” Chaucer.
Give us this day our daily bread. Matt. vi. 11.
Us, pron. oblique case of we
