Psalms 31:18 — Word Study
WLCתֵּ֥אָלַ֗מְנָה שִׂפְתֵ֫י שָׁ֥קֶר הַדֹּבְר֖וֹת עַל־ צַדִּ֥יק עָתָ֗ק בְּגַאֲוָ֥ה וָבֽוּז׃
BSAThe LordYᵉhôvâh notʼal be ashamedbûwsh forkîy to callqârâʼ be ashamedbûwsh wickedrâshâʻ to silencedâmam hellshᵉʼôwl
| Greek | English | Parsing |
|---|---|---|
| תֵּ֥אָלַ֗מְנָה | may they be dumb | Verb, Niphal, imperfect third person feminine plural |
| שִׂפְתֵ֫י | lips of | Noun common, feminine dual construct |
| שָׁ֥קֶר | falsehood | Noun common, masculine singular absolute |
| הַדֹּבְר֖וֹת | which speak | Particle, verb qal participle (active) feminine plural |
| עַל־ | on | Preposition |
| צַדִּ֥יק | [the] righteous | |
| עָתָ֗ק | arrogance | |
| בְּגַאֲוָ֥ה | with pride | Preposition, noun common feminine singular absolute |
| וָבֽוּז׃ | and contempt | Conjunction, noun common masculine singular absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | May lying lips be silenced— lips that speak with arrogance against the righteous, full of pride and contempt. |
| KJV | Let the lying lips be put to silence; which speak grievous things proudly and contemptuously against the righteous. |
| ASV | Let the lying lips be dumb, Which speak against the righteous insolently, With pride and contempt. |
| YLT | Let lips of falsehood become dumb, That are speaking against the righteous, Ancient sayings, in pride and contempt. |
| WEB | Let the lying lips be mute, which speak against the righteous insolently, with pride and contempt. |
| BBE | Let the false lips be shut, which say evil against the upright, looking down on him in their pride. |
The translations agree on the essence of the verse, particularly in the call for silencing deceitful lips.
The structure centers on a plea for silence, with additional phrases providing context about the nature of the lips and their speech.







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 31:18
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 — A Prayer for Deliverancegenerated
Psalm 31:18 is part of a prayer where the psalmist seeks God's intervention against those who speak lies and arrogance towards the righteous. This plea emphasizes the desire for justice and the silencing of deceitful speech, reflecting a theme common in the psalms where the faithful cry out for God's help against their adversaries.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 12:3 | May the LORD cut off all flattering lips and every boastful tongue. |
| 2 | Psalm 59:12 | By the sins of their mouths and the words of their lips, let them be trapped in their pride, in the curses and lies they utter. |
| 3 | Psalm 63:11 | But the king will rejoice in God; all who swear by Him will exult, for the mouths of liars will be shut. |
| 4 | Psalm 140:9–11 | May the heads of those who surround me be covered in the trouble their lips have caused. |
| 5 | Proverbs 12:19 | Truthful lips endure forever, but a lying tongue lasts only a moment. |
The Treasury of Scripture Knowledge — 20 references, hung on the phrase they belong to
The Key Word — תֵּ֥אָלַ֗מְנָה, te.'a.Lam.nahgenerated
The verb תֵּ֥אָלַ֗מְנָה (te.'a.Lam.nah) is a Niphal imperfect form meaning 'may they be dumb' or 'may they be silenced.' It conveys a request for the cessation of speech, particularly in the context of falsehood and deceit. The Niph'al form suggests a passive or reflexive action, indicating that the lips are being rendered unable to speak.
This verb is derived from the root אָלַם (alam), which means to bind or silence. The psalmist's use of this term highlights the desire for God to intervene and silence those who spread lies, emphasizing the seriousness of their words against the righteous.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, so the BSB is the wording every comparison below is made against.
Sentence Structuregenerated
The verse is structured around one main verb, תֵּ֥אָלַ֗מְנָה (may they be dumb), which governs the entire clause. The subject of the verb is שִׂפְתֵ֫י (lips), and it is followed by a noun phrase describing the nature of these lips — שָׁ֥קֶר (falsehood) — and a participial phrase indicating what they do — הַדֹּבְר֖וֹת (which speak).
The Hebrew word order places emphasis on the lips and their characteristics, highlighting the psalmist's focus on the deceitful speech that opposes the righteous.
Septuagint Backgroundgenerated
The Septuagint translates תֵּ֥אָלַ֗מְנָה as κύριε (Lord), which shifts the focus from a direct request for silence to an appeal to God. This choice implies a more personal plea for divine intervention against falsehood.
The translation of שָׁ֥קֶר as καταισξυνθείην suggests a strong emphasis on the dishonor associated with deceit, aligning with the psalmist's call for justice.
In plain words — the whole versegenerated
Psalm 31:18 expresses a plea for God to silence lying lips that arrogantly speak against the righteous. The psalmist seeks justice for those who are full of pride and contempt, emphasizing the need for God's intervention against deceit.
Frequently Asked Questionsgenerated
The 'lying lips' refer to those who speak falsehoods or deceit, particularly against the righteous.
The psalmist desires the silencing of deceitful speech that harms the innocent and seeks justice.
Speaking with arrogance implies a boldness in deceit, often leading to a disregard for truth and justice.
This verse reflects the psalmist's cry for help against adversaries and the desire for God's justice in the face of false accusations.
Reflection Questionsgenerated
- How do I respond to false accusations or deceitful words spoken against me?
- In what ways can I seek justice in my own life, like the psalmist does?
- What does it mean to be righteous in the face of contempt and pride?
- How can I cultivate humility and avoid arrogance in my speech and actions?
The early church on this verse — how the Fathers read it
The early Church Fathers comment on this verse to discuss themes of truth and silence in the face of deceit. Their reflections offer insights into the moral implications of the psalmist's plea.
One who speaks falsely receives mercy when he becomes silent. He gives up deceit.Early Church Fathers on Psalms 31 →
"Let the deceitful lips be made dumb" [Psalms 31:18]. In making known to the peoples Your mysteries wrought in me,Early Church Fathers on Psalms 31 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Psalms 31:18 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleLet the lying lips be put to silence,.... Being convicted of the lies told by them, and so silenced and confounded; or being cut off and destroyed, as all such will be in the Lord's own time, Psalms 12:3.
Read John Gill on Psalms 31 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryLet the lying lips be put to silence; which speak grievous things proudly and contemptuously against the righteous.
Read Robert Jamieson on Psalms 31 →
Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleLying lips; slanderous tongues. Be put to silence, either by thy vindication and discovery of my integrity; or by some eminent judgment, which may either convince them, or cut them off. Grievous things, Heb. hard words, or things, the singular number being put for the plural. Of this expression, see 94:4 Jude 15. He means such as were grievous, and hard to be borne, as bitter calumnies, cruel mockings, terrible threatenings, and the like. Proudly and contemptuously; with great arrogancy, and confidence of success, and contempt of me and mine, whom they look upon as few in number, and impotent and fugitives, and such whom they can blow away with a breath. Against the righteous; against us…
Read Matthew Poole on Psalms 31 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 31:18 Let the lying lips be put to silence; which speak grievous things proudly and contemptuously against the righteous.Ver. 18. Let the lying lips be put to silence] Heb. the lips of a lie, mendaciorum artifices, as Jeremiah 9:3; Jeremiah 9:5. Among the Persians it was αιχιστοντοφευδεσθαι, held a base shame to tell a lie. Oh that it were so among Christians! When shall that golden age return, that the argument may again proceed, Sacerdos est, non fallet; Christianus est, non mentietur; He is a minister, he will not deceive; he is a Christian, therefore he will not lie? (Herod. in Clio; Xenoph. Cyroep.; Strab. lib. 15). Which speak grievous things] Heb. a hard thing; dura et atr…
Read John Trapp on Psalms 31 →
Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(18) Silence.—As a different word is used from that rendered silent in Psalms 31:17, translate let the lying lips be made dumb.Grievous.—Better, arrogant, as in 1 Samuel 2:3. (Comp. Psalms 94:4.) So in Psalms 75:5, “a stiff neck” is a neck thrown impudently back.Proudly and contemptuously.—Literally, in pride and contempt.
Read Charles John Ellicott on Psalms 31 →
AdamClarkeAdam Clarke's Commentary on the BibleVerse 18. Let the lying lips be put to silence] As to my enemies, persecutors, and slanderers, abate their pride, assuage their malice, and confound their devices. See Jeremiah 18:18.
Read AdamClarke on Psalms 31 →
CambridgeThe Cambridge Bible for Schools and Colleges18. Let the lying lips be dumb; Which speak against the righteous arrogantly, In pride and contempt. Cp. Psalms 12:3; Psalms 94:4.
Read Cambridge on Psalms 31 →
Albert Barnes1798–1870Barnes' Notes on the BibleLet the lying lips be put to silence - See the notes at Psalms 12:2-3. The lips which speak lies.
Read Albert Barnes on Psalms 31 →The verse in English, compared — 16 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
May lying lips be silenced— lips that speak with arrogance against the righteous, full of pride and contempt.
Let the lying lips be mute, which speak against the righteous insolently, with pride and contempt.
May lying lips be silenced—lips that speak with arrogance against the righteous, full of pride and contempt.
May lying lips be silenced – lips that speak defiantly against the innocent with arrogance and contempt!
Tyndale line
Let the lying lips be put to silence; which speak grievous things proudly and contemptuously against the righteous.
Let the lying lips be dumb, Which speak against the righteous insolently, With pride and contempt.
Let the lying lips be dumb; which speak against the righteous insolently, with pride and contempt.
Let the lying lips be put to silence; which speak grievous things proudly and contemptuously against the righteous.
Let the lying lips be made dumme, which cruelly, proudly and spitefully speake against the righteous.
Strictly literal
Let the lying lips become dumb, which speak insolently against the righteous in pride and contempt.
Let lips of falsehood become dumb, That are speaking against the righteous, Ancient sayings, in pride and contempt.
Let lips of falsehood become mute, || That are speaking against the righteous, || Ancient sayings, in pride and contempt.
(31:19) Let the lying lips be made dumb, which speak hard things against the righteous, with pride and contempt.
May lying lips be silenced that speak against the righteous defiantly with arrogance and contempt.
Simplified
Shut the mouths of those who tell lies against good people—those who speak contemptuously in their pride and arrogance!
Let the false lips be shut, which say evil against the upright, looking down on him in their pride.
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 agree closely in wording, with all nine words matched. The Dead Sea Scrolls show some differences, with two words partially restored and six supplied by an editor, but the core message remains consistent.
תֵּ֥אָלַ֗מְנָה שִׂפְתֵ֫י שָׁ֥קֶר הַדֹּבְר֖וֹת עַל־ צַדִּ֥יק עָתָ֗ק בְּגַאֲוָ֥ה וָבֽוּז׃
9 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.
[יהוה] [אל] [אבושה] [כי] [קראתי׳ך] [יבשו] רשעים ידמו לשאול
2 words on the leather — 1 partly restored, 6 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 31:18
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.
אָלַם (alam) is a Hebrew verb meaning to bind, with a specific nuance in the Niph'al form of being dumb or tongue-tied. The entries indicate that it can refer to both the act of binding and the state of being silenced. There is no significant disagreement among the lexicons regarding its meanings.
[אָלַם] vb. bind
Niph. (be bound =) be dumb
Pi. Pt. bind
base
H481 אָלַם bind. Niph. be dumb
481 'alam aw-lam'
a primitive root; to tie fast; hence (of the mouth) to be
tongue-tied:--bind, be dumb, put to silence.
אָלַם (a.lam) — be dumb.
1) to bind
1a) (Niphal)
1a1) to be dumb
1a2) to be bound
1b) (Piel) binding (part.)
HVNi3fp — Verb · Niphal · imperfect third person feminine pluralHVNi3fp
dum (alam, 'illem, literally, "tied in the tongue"; kophos): Used either as expressing the physical condition of speechlessness, generally associated with deafness, or figuratively as meaning the silence produced by the weight of God's judgments (Ps 39:2-9; Da 10:15) or the oppression of external calamity (Ps 38:13). As an adjective it is used to characterize inefficient teachers destitute of spirituality ("dumb dogs," Isa 56:10). The speechlessness of Saul's companions (Ac 9:7) was due to fright; that of the man without the wedding garment was because he had no excuse to give (
Dumb
From natural infirmity (Ex. 4:11); not knowing what to say (Prov. 31:8); unwillingness to speak (Ps. 39:9; Lev. 10:3). Christ repeatedly restored the dumb (Matt. 9:32, 33; Luke 11:14; Matt. 12:22) to the use of speech.
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)
HNcfdc — Noun common · feminine dual constructHNcfdc
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…
שֶׁ֫קֶר (sheqer) refers to deception, falsehood, and disappointment. It encompasses various forms of deceit, including fraud and wrongful testimony. The word is built from the root associated with untruths and can imply sham or lying. It is used in contexts involving false prophets and general dishonesty.
שֶׁ֫קֶר 113 n.m. deception, disappointment, falsehood
deception, what deceives, disappoints, and betrays one
deceit, fraud, wrong
injurious falsehood, in testimony
falsity, of false or self-deceived prophets
lie, falsehood, in gen.
base
H8267 שֶׁ֫קֶר deception, disappointment, falsehood . deception, what deceives, disappoints, and betrays one
. deceit, fraud, wrong
. injurious falsehood, in testimony
. falsity, of false or self-deceived prophets
. lie, falsehood, in gen.
8267 sheqer sheh'-ker
from 8266; an untruth; by implication, a sham (often
adverbial):--without a cause, deceit(-ful),
false(-hood, -ly), feignedly, liar, + lie, lying, vain
(thing), wrongfully.
see HEBREW for 08266
שֶׁ֫קֶר (she.qer) — deception.
1) lie, deception, disappointment, falsehood
1a) deception (what deceives or disappoints or betrays one)
1b) deceit, fraud, wrong
1b1) fraudulently, wrongfully (as adverb)
1c) falsehood (injurious in testimony)
1c1) testify falsehood, false oath, swear falsely
1d) falsity (of false or self-deceived prophets)
1e) lie, falsehood (in general)
1e1) false tongue
1f) in vain
HNcmsa — Noun common · masculine singular absoluteHNcmsa
fols'-hood.
See LYING.
→ General scriptures concerning Ex 20:16; 23:1; Le 6:2-7; 19:11,12,16; Job 13:4; 21:34; 27:4; 31:5,6,33; 36:4; Ps 5:6,9; 10:7; 12:2,3; 28:3; 31:18; 34:13; 36:3; 50:19,20; 52:2-5; 55:21,23; 58:3; 59:12; 62:4; 63:11; 101:5,7; 109:2; 116:11; 119:29,69,163; 120:2-4; 144:8,11; Pr 2:12-15; 3:3; 6:12,13,17-19; 10:9,10,18,31; 11:9; 12:17,19,20,22; 13:5; 14:5,8,25; 17:4,7; 19:5,9,22,28; 20:17; 21:6; 26:18,19,24-26,28; 27:14; Ec 5:6; Isa 28:15; 32:7; 57:11; 59:3,4,12,13; 63:8;
דָבַר (dabar) is a Hebrew verb primarily meaning 'to speak.' It encompasses a range of actions including declaring, commanding, and conversing. The root suggests a figurative use of words, with some entries noting a rare destructive sense of subduing. Various forms of the verb indicate different nuances, such as speaking with one another or making promises.
[דָבַר] 1142 vb. speak (original mng. dub.)
Qal speak
Niph. reciprocal sense, speak with one another, talk
Pi. speak
Pu. in the day when she may be spoken for
Hithp. speaking this word
Hiph. either leads subject, or puts to flight, fig. for subdues
base
H1696 דָבַר speak (original mng. dub.)
1696 dabar daw-bar'
a primitive root; perhaps properly, to arrange; but used
figuratively (of words), to speak; rarely (in a destructive
sense) to subdue:--answer, appoint, bid, command, commune,
declare, destroy, give, name, promise, pronounce, rehearse,
say, speak, be spokesman, subdue, talk, teach, tell, think,
use (entreaties), utter, X well, X work.
דָבַר (da.var) — to speak: speak.
: speak/tell/command
1) to speak, declare, converse, command, promise, warn, threaten, sing
1a) (Qal) to speak
1b) (Niphal) to speak with one another, talk
1c) (Piel)
1c1) to speak
1c2) to promise
1d) (Pual) to be spoken
1e) (Hithpael) to speak
1f) (Hiphil) to lead away, put to flight
דָבַר (da.var) — to speak: subdue.
: subdue
1) to speak, declare, converse, command, promise, warn, threaten, sing
1a) (Qal) to speak
1b) (Niphal) to speak with one another, talk
1c) (Piel)
1c1) to speak
1c2) to promise
1d) (Pual) to be spoken
1e) (Hithpael) to speak
1f) (Hiphil) to lead away, put to flight
דָבַר (da.var) — to speak: promise.
: promise/declare
1) to speak, declare, converse, command, promise, warn, threaten, sing
1a) (Qal) to speak
1b) (Niphal) to speak with one another, talk
1c) (Piel)
1c1) to speak
1c2) to promise
1d) (Pual) to be spoken
1e) (Hithpael) to speak
HTd/Vqrfpa — Particle · verb qal participle (active) feminine pluralHTd/Vqrfpa
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
HR — 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
צַדִּיק (tsaddiyq) means just or righteous, covering various aspects such as lawful behavior, moral conduct, and being justified by God. It is derived from a related root and is used to describe individuals who are upright in character and actions.
צַדִּיק 206 adj. just, righteous
base
H6662 צַדִּיק just, righteous
6662 tsaddiyq tsad-deek'
from 6663; just:--just, lawful, righteous (man).
see HEBREW for 06663
צַדִּיק (tsad.diq) — righteous.
1) just, lawful, righteous
1a) just, righteous (in government)
1b) just, right (in one's cause)
1c) just, righteous (in conduct and character)
1d) righteous (as justified and vindicated by God)
1e) right, correct, lawful
HAamsa — HAamsa
עָתָק (athaq) primarily means 'forward' or 'arrogant,' particularly in the context of speech. It is derived from a root that suggests a sense of license or impudence. The entries consistently emphasize its connotation of boldness and arrogance.
עָתָק forward, arrogant (of speech)
base
H6277 עָתָק forward, arrogant (of speech)
6277 `athaq aw-thawk'
from 6275 in the sense of license; impudent:--arrogancy,
grievous (hard) things, stiff.
see HEBREW for 06275
עָתָק (a.taq) — arrogant.
1) forward, bold, arrogant
1a) of speech
HAamsa — HAamsa
גַּאֲוָה (ga'avah) refers to concepts of majesty and pride, encompassing meanings like arrogance and haughtiness. It can also denote a physical rising or swelling, such as that of the sea. The word is built from the root associated with elevation, and its usage in the Old Testament reflects these themes of pride and exaltation.
גַּאֲוָה n.f. majesty, pride
rising up, swelling of the sea
majesty
pride, haughtiness
base
H1346 גַּאֲוָה majesty, pride
1346 ga`avah gah-av-aw'
from 1342; arrogance or majesty; by implication, (concretely)
ornament:--excellency, haughtiness, highness, pride, proudly,
swelling.
see HEBREW for 01342
גַּאֲוָה (ga.a.vah) — pride.
1) pride, majesty, a rising up
1a) a rising up, swelling (of the sea)
1b) majesty (of Israel)
1c) pride, haughtiness
HR/Ncfsa — Preposition · noun common feminine singular absoluteHR/Ncfsa
→ General scriptures concerning Ex 18:10,11; Le 26:19; De 8:11-14,17-20; Jud 9:14,15; 1Sa 2:3-5; 1Ki 20:11; 2Ki 14:9,10; 2Ch 25:18,19; Job 11:12; 12:2,3; 13:2,5; 15:1-13; 18:3; 21:31,32; 32:9-13; 37:24; Ps 9:20; 10:2-6,11; 12:4; 18:27; 31:23; 49:11; 52:7; 73:6,8,9; 75:4-6; 101:5; 119:21,69,70,78; 138:6;
בּוּז (buwz) means contempt, indicating a sense of disrespect or disdain. It can arise from various sources, including evil, prosperity, or judgment. The term appears in contexts related to divine judgment, suggesting a serious tone in its usage.
בּוּז n.m. contempt
contempt
judicial, poured out by God, in judgment
base
H937 בּוּז contempt
937 buwz booz
from 936; disrespect:--contempt(-uously), despised, shamed.
see HEBREW for 0936
בּוּז (buz) — contempt.
1) contempt
1a) springing from evil
1b) springing from prosperity
1c) springing from judgment
HC/Ncmsa — Conjunction · noun common masculine singular absoluteHC/Ncmsa
