Psalms 34:13 — Word Study
WLCנְצֹ֣ר לְשׁוֹנְךָ֣ מֵרָ֑ע וּ֝שְׂפָתֶ֗יךָ מִדַּבֵּ֥ר מִרְמָֽה׃
BSAwho?mîy manʼîysh delightingchâphêts alivechay to loveʼâhab dayyôwm Providerrâʼâh pleasantṭôwb
| Greek | English | Parsing |
|---|---|---|
| נְצֹ֣ר | keep | Verb, Qal, imperative second person masculine singular |
| לְשׁוֹנְךָ֣ | tongue your | Noun common both singular construct, suffix |
| מֵרָ֑ע | from evil | Preposition |
| וּ֝שְׂפָתֶ֗יךָ | and lips your | Conjunction, noun common feminine dual construct, suffix |
| מִדַּבֵּ֥ר | from speaking | Preposition, verb piel infinitive construct common |
| מִרְמָֽה׃ | deceit | Noun common, feminine singular absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Keep your tongue from evil and your lips from deceitful speech. |
| KJV | Keep thy tongue from evil, and thy lips from speaking guile. |
| ASV | Keep thy tongue from evil, And thy lips from speaking guile. |
| YLT | Keep thy tongue from evil, And thy lips from speaking deceit. |
| WEB | Keep your tongue from evil, and your lips from speaking lies. |
| BBE | Keep your tongue from evil, and your lips from words of deceit. |
Translations agree on the core message of avoiding harmful and deceitful speech.
The main command stands out, supported by additional phrases that clarify what to avoid.
7 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbמִי
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 34:13
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 — Wisdom on Speechgenerated
Psalm 34:13 teaches the importance of controlling one's speech, particularly avoiding harmful and deceitful words. This verse is part of a larger discourse on the blessings of righteous living, emphasizing how words reflect one's character and moral standing. The surrounding verses encourage turning away from evil and seeking peace, reinforcing the theme of integrity in speech and action.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 39:1 | I said, “I will watch my ways so that I will not sin with my tongue; I will guard my mouth with a muzzle as long as the wicked are present.” |
| 2 | Proverbs 18:21 | Life and death are in the power of the tongue, and those who love it will eat its fruit. |
| 3 | Matthew 12:35–37 | The good man brings good things out of his good store of treasure, and the evil man brings evil things out of his evil store of treasure. |
| 4 | James 1:19–26 | My beloved brothers, understand this: Everyone should be quick to listen, slow to speak, and slow to anger, |
| 5 | James 3:2–5 | We all stumble in many ways. If anyone is never at fault in what he says, he is a perfect man, able to control his whole body. |
The Treasury of Scripture Knowledge — 12 references, hung on the phrase they belong to
The Key Word — נְצֹ֣ר, ne.Tzorgenerated
The verb נָצַר (natsar) means to watch or guard, encompassing actions such as protecting and preserving. It suggests a proactive stance in safeguarding one's speech from negativity.
In this verse, it is an imperative form directed at the listener, emphasizing the necessity of vigilance over one's tongue and lips to avoid evil and deceitful speech.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, which uses the phrase Keep your tongue from evil.
Sentence Structuregenerated
The structure of the verse is governed by two imperative verbs: נְצֹ֣ר (keep) and דַּבֵּ֥ר (speak), with each verb followed by its respective objects. This construction emphasizes the actions to be taken regarding speech.
The Hebrew word order places the verbs at the forefront, highlighting the urgency of the commands to guard one's tongue and lips.
Septuagint Backgroundgenerated
The Septuagint translates נְצֹ֣ר as τίς, which means 'who' in Greek, indicating an interpretative approach that may reflect the translator's understanding of the text's moral implications.
This choice suggests a focus on the responsibility of the individual in managing their speech, aligning with the Hebrew's directive tone.
In plain words — the whole versegenerated
Psalm 34:13 advises to keep your tongue from speaking evil and your lips from deceitful words. This guidance highlights the importance of being mindful of what we say, encouraging honesty and integrity in our speech.
Frequently Asked Questionsgenerated
It means to avoid speaking harmful or malicious words that can hurt others or lead to wrongdoing.
Guarding our speech is crucial because our words can reflect our character and influence those around us.
Deceitful speech includes lies, manipulation, and any form of dishonesty that misleads others.
You can practice this by being mindful of your words, reflecting before speaking, and seeking to communicate truthfully and kindly.
Reflection Questionsgenerated
- In what situations do I find it most challenging to guard my speech?
- How can I be more aware of the impact my words have on others?
- What practical steps can I take to ensure my speech aligns with my values?
- How does the advice in this verse apply to my daily interactions?
The early church on this verse — how the Fathers read it
Early church fathers have commented on the importance of speech. Their insights reflect on how to manage one's words in accordance with this verse.
The most common and varied sin is that committed through the tongue. Were you provoked to anger? The tongue is already running on.Early Church Fathers on Psalms 34 →
If … anger has got the start, and has already taken possession of your mind and mounted into your heart, forsake not your ground. Your ground is patience, it is wisdom, it is reason, it is the allaying of indignation.Early Church Fathers on Psalms 34 →
Let us train therefore our tongue to speak good words. For “refrain,” it is said, “your tongue from evil.” For God gave it not that we should speak evil, that we should revile, that we should calumniate one another,Early Church Fathers on Psalms 34 →
Commentators on this verse — 7 expositors, verse by verse
Each of these wrote on Psalms 34:13 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleKeep thy tongue from evil,.... This, and what follows in this verse and Psalms 34:14, point at the things wherein the fear of God shows itself; and suggest, that those who have it, and which is known
Read John Gill on Psalms 34 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryKeep thy tongue from evil, and thy lips from speaking guile. Keep thy tongue. This verse refers to words. [camekh (c)]
Read Robert Jamieson on Psalms 34 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleFrom evil; from all manner of evil-speaking, from all opprobrious, injurious, false, and deceitful speeches; which, though men commonly use to ease and gratify their own minds, or to compass their designs, do frequently fall upon their own heads, by provoking both God and men against them. Guile; or guileful words, contrary to thy intentions, and with a purpose of deceiving men by them.
Read Matthew Poole on Psalms 34 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 34:13 Keep thy tongue from evil, and thy lips from speaking guile.Ver. 13. Keep thy tongue from evil, &c.] This is a hard saying, think the most; who will therefore rather venture it than yield to be so tied up. The tongue is an unruly member, and can hardly be hampered. But who would not temper his tongue, and bind it to the good abearance, for true blessedness? Who would not rather bite it off, and spit it out (as that ancient martyr did his, into the face of the tyrant, who solicited him to deny Christ), than miss heaven? Ficinus after his tract De sanitate tuenda, of keeping good health; and another, of recovering health; and a third, of prolonging life; because all will not do…
Read John Trapp on Psalms 34 →CambridgeThe Cambridge Bible for Schools and Colleges13. Keep] Guard. Cp. Proverbs 13:3 (R.V.); Proverbs 21:23; Psalms 39:1; James 3:2 ff. guile] Deceit. Cp. Psalms 35:20; Psalms 36:3.
Read Cambridge on Psalms 34 →Albert Barnes1798–1870Barnes' Notes on the BibleKeep thy tongue from evil - From speaking wrong things. Always give utterance to truth, and truth alone. The meaning is, that this is one of the methods of lengthening out life.
Read Albert Barnes on Psalms 34 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible12-14. Contain instructions for useful and happy living: first in the government of the tongue, and an honest and sincere habit of speech; secondly in the avoidance of evil, and the diligent pursuit of peace.
Read Daniel Denison Whedon on Psalms 34 →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
Keep your tongue from evil and your lips from deceitful speech.
Keep your tongue from evil, and your lips from speaking lies.
Keep your tongue from evil and your lips from deceitful speech.
Then make sure you don’t speak evil words or use deceptive speech!
Tyndale line
Keep thy tongue from evil, and thy lips from speaking guile.
Keep thy tongue from evil, And thy lips from speaking guile.
Keep thy tongue from evil, and thy lips from speaking guile.
Keep thy tongue from evil, and thy lips from speaking guile.
Keepe thy tongue from euill, and thy lips, that they speake no guile.
Strictly literal
Keep thy tongue from evil, and thy lips from speaking guile;
Keep thy tongue from evil, And thy lips from speaking deceit.
Keep your tongue from evil, || And your lips from speaking deceit.
(34:14) Guard thy tongue from evil, and thy lips from speaking deceit.
Then keep your tongue from evil and keep your lips from speaking lies.
From the Latin
But as for me, when they were troublesome to me, I was clothed with haircloth. I humbled my soul with fasting; and my prayer shall be turned into my bosom.
Simplified
Then don't let your tongue speak evil, or your lips tell lies.
Keep your tongue from evil, and your lips from words of deceit.
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 in the wording of this verse, with all six Hebrew words matched in the Greek translation. This consistency across texts reinforces the reliability of the message regarding speech.
נְצֹ֣ר לְשׁוֹנְךָ֣ מֵרָ֑ע וּ֝שְׂפָתֶ֗יךָ מִדַּבֵּ֥ר מִרְמָֽה׃
6 of the 6 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 34:13
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.
נָצַר (natsar) is a Hebrew verb meaning to watch, guard, or keep. It encompasses a range of actions including protecting, preserving, and observing, as well as concealing or keeping secret. The entries suggest both positive and negative connotations, such as guarding from danger or hiding something. The term can also refer to a watchman.
[נָצַר] vb. watch, guard, keep;—Qal
Watch, guard, keep
Guard from dangers, preserve
Guard with fidelity, keep, observe
Guard, keep secret
Keep close, blockaded
base
H5341 נָצַר watch, guard, keep . Watch, guard, keep
. Guard from dangers, preserve
. Guard with fidelity, keep, observe
. Guard, keep secret
. Keep close, blockaded
5341 natsar naw-tsar'
a primitive root; to guard, in a good sense (to protect,
maintain, obey, etc.) or a bad one (to conceal, etc.):--
besieged, hidden thing, keep(-er, -ing), monument, observe,
preserve(-r), subtil, watcher(-man).
נָצַר (na.tsar) — to watch.
1) to guard, watch, watch over, keep
1a) (Qal)
1a1) to watch, guard, keep
1a2) to preserve, guard from dangers
1a3) to keep, observe, guard with fidelity
1a4) to guard, keep secret
1a5) to be kept close, be blockaded
1a6) watchman (participle)
HVqv2ms — Verb · Qal · imperative second person masculine singularHVqv2ms
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)
HNcbsc/Sp2ms — Noun common both singular construct · suffixHNcbsc/Sp2ms
רַע (ra) is a Hebrew word meaning bad or evil, encompassing a range of negative qualities such as distress, misery, and ethical wrongdoing. It can describe unpleasantness, harm, or low value, and is used in various contexts, including emotional states and moral judgments. The entries also note its comparative form, indicating worse than or worst. The word has feminine forms, such as רָעָה (ra.ah), which similarly convey concepts of evil and distress.
רַע 228 adj. bad, evil
bad, disagreeable, malignant
bad, unpleasant, giving pain, unhappiness, misery
evil, displeasing
bad of its kind
bad, , i.e. of low value
מִן comp., worse than
sad, unhappy
devise evil (hurtful) device
bad, unkind, vicious in disposition or temper
ethically bad, evil, wicked
base
רַע 126 n.m. evil, distress, misery, injury, calamity
evil, distress, adversity
evil, injury, wrong
ethical evil
base
רָעָה 310 n.f. evil, misery, distress, injury
evil, misery, distress
evil, injury, wrong
ethical evil
base
H7451a רַע bad, evil . bad, disagreeable, malignant
. bad, unpleasant, giving pain, unhappiness, misery
. evil, displeasing
. bad of its kind
. bad, , i.e. of low value
. + מִן comp., worse than
. sad, unhappy
. devise evil (hurtful) device
. bad, unkind, vicious in disposition or temper
. ethically bad, evil, wicked
H7451b רַע evil, distress, misery, injury, calamity . evil, distress, adversity
. evil, injury, wrong
. ethical evil
H7451c רָעָה evil, misery, distress, injury . evil, misery, distress
. evil, injury, wrong
. ethical evil
7451 ra` rah
from 7489; bad or (as noun) evil (natural or moral):--
adversity, affliction, bad, calamity, + displease(-ure),
distress, evil((- favouredness), man, thing), + exceedingly, X
great, grief(-vous), harm, heavy, hurt(-ful), ill (favoured),
+ mark, mischief(-vous), misery, naught(-ty), noisome, + not
please, sad(-ly), sore, sorrow, trouble, vex,
wicked(-ly, -ness, one), worse(-st), wretchedness, wrong.
(Incl. feminine raaah; as adjective or noun.).
see HEBREW for 07489
רַע (ra) — bad: harmful.
: harmful
adj
1) bad, evil
1a) bad, disagreeable, malignant
1b) bad, unpleasant, evil (giving pain, unhappiness, misery)
1c) evil, displeasing
1d) bad (of its kind-land, water, etc)
1e) bad (of value)
1f) worse than, worst (comparison)
1g) sad, unhappy
1h) evil (hurtful)
1i) bad, unkind (vicious in disposition)
1j) bad, evil, wicked (ethically)
1j1) in general, of persons, of thoughts
1j2) deeds, actions
רַע (ra) — bad: evil.
1) evil, distress, misery, injury, calamity
1a) evil, distress, adversity
1b) evil, injury, wrong
1c) evil (ethical)
רָעָה (ra.ah) — distress: harm.
: harm
1) evil, misery, distress, injury
1a) evil, misery, distress
1b) evil, injury, wrong
1c) evil (ethical)
רַע (ra) — bad: evil.
: evil
adj
1) bad, evil
1a) bad, disagreeable, malignant
1b) bad, unpleasant, evil (giving pain, unhappiness, misery)
1c) evil, displeasing
HR/Aamsa — PrepositionHR/Aamsa
ev'-'-l, e'-vil ra`; poneros, @kakos, @kakon:
In the Bible it is represented as moral and physical. We choose to discuss the subject under these heads. Many of the evils that come upon men have not been intended by those who suffer for them. Disease, individual and national calamity, drought, scarcity of food, may not always be charged to the account of intentional wrong. Many times the innocent suffer with, and even for, the guilty. In such cases, only physical evil is apparent. Even when the suffering has been occasioned by sin or dereliction of duty, whether the wrong is active or passive, many, perhaps the majority of those who are injured, are not accountable in any way for the ills which come upon them. Neither is God the author of moral evil. "God cannot be tempted with evil, and he himself tempteth no man" (Jas 1:13).
→ APPEARANCE OF, TO BE AVOIDED Ro 14:1-23; 1Co 8:7-13; 10:28-33; 1Th 4:11,12; 5:22
→ INSTANCES OF
Paul, in refusing to eat what had been offered to idols 1Co 8:13
In supporting himself 1Co 9:7-23
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)
HC/Ncfdc/Sp2ms — Conjunction · noun common feminine dual construct · suffixHC/Ncfdc/Sp2ms
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
HR/Vpcc — Preposition · verb piel infinitive construct commonHR/Vpcc
→ EVIL Ex 22:28; Job 19:18; Ps 10:7,8; 12:3,4; 34:13; 35:21; 41:5-9; 52:2-4; 59:12; 64:2-5; 69:12,26; 70:3; 102:8; 106:33; 119:23; 120:1-7; 140:3,11; Pr 4:24; 6:16-19; 8:13; 10:11,19,31,32; 11:11; 12:5,6,13,17-19; 13:3; 14:25; 15:1,4,28; 16:27,28; 17:4,9,20; 18:8,21,23; 19:1,22,28; 24:2; 25:23; 26:20-23,28; Ec 7:22; 10:11,20; Isa 6:5; 32:6,7; Jer 20:10; Mt 5:22,37; 12:34-37; Ac 23:5;
מִרְמָה (mirmah) refers to deceit or treachery. It is derived from the root word meaning to deceive and encompasses concepts like fraud, guile, and craftiness. The term appears in contexts that highlight dishonesty and trickery.
מִרְמָה n.f. deceit, treachery
base
H4820 מִרְמָה deceit, treachery
4820 mirmah meer-maw'
from 7411 in the sense of deceiving; fraud:--craft,
deceit(-ful, -fully), false, feigned, guile, subtilly,
treachery.
see HEBREW for 07411
מִרְמָה (mir.mah) — deceit.
deceit, treachery
HNcfsa — Noun common · feminine singular absoluteHNcfsa
de-set' (mirmah; (dolos)): The intentional misleading or beguiling of another; in Scripture represented as a companion of many other forms of wickedness, as cursing (Ps 10:7), hatred (Pr 26:24), theft, covetousness, adultery, murder (Mr 7:22; Ro 1:29). The Revised Version (British and American) introduces the word in Pr 14:25; 2Th 2:10; but in such passages as Ps 55:11; Pr 20:17; 26:26; 1Th 2:3, renders a…