Psalms 35:16 — Word Study
WLCבְּ֭חַנְפֵי לַעֲגֵ֣י מָע֑וֹג חָרֹ֖ק עָלַ֣י שִׁנֵּֽימוֹ׃
BSALike godlesschânêph [profane, hypocritical] jesterslâʻêg [mockers, buffoons] at a feastmâʻôwg [banquet, celebration] they gnashedchâraq [ground, rubbed] their teethshên [sharp edges] at meʻal [upon me, in my presence]
| Greek | English | Parsing |
|---|---|---|
| בְּ֭חַנְפֵי | godless [ones] of | Preposition |
| לַעֲגֵ֣י | mockers of | Noun common, masculine plural construct |
| מָע֑וֹג | cake | Noun common, masculine singular absolute |
| חָרֹ֖ק | they gnashed | Verb, Qal, infinitive absolute |
| עָלַ֣י | towards me | Preposition, suffix |
| שִׁנֵּֽימוֹ׃ | teeth their | Noun common feminine dual construct, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Like godless jesters at a feast, they gnashed their teeth at me. |
| KJV | With hypocritical mockers in feasts, they gnashed upon me with their teeth. |
| ASV | Like the profane mockers in feasts, They gnashed upon me with their teeth. |
| YLT | With profane ones, mockers in feasts, Gnashing against me their teeth. |
| WEB | Like the profane mockers in feasts, they gnashed their teeth at me. |
| BBE | Like men of deceit they put me to shame; the voice of their wrath was loud against me. |
Where they part company is מָעֹוג — see How Translations Differ.
The sentence is constructed around a simile, comparing the mockers to jesters, which sets the tone for their contempt.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbחָרַק
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 35:16
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 Lament of the Righteousgenerated
Psalms 35:16 portrays the psalmist's experience of ridicule from those who are godless and mock him at a feast. This scene underscores the tension between the righteous and the wicked, as the psalmist seeks divine intervention against his adversaries, who gather in glee to slander him, as seen in the earlier verses. The mockery serves to heighten the psalmist's plea for God's help, reflecting a common theme in the Psalms of seeking refuge amidst scorn.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | 1 Samuel 20:24–42 | So David hid in the field, and when the New Moon had come, the king sat down to eat. |
| 2 | Isaiah 1:14–15 | I hate your New Moons and your appointed feasts. They have become a burden to Me; I am weary of bearing them. |
| 3 | John 18:28 | Then they led Jesus away from Caiaphas into the Praetorium. By now it was early morning, and the Jews did not enter the Praetorium, to avoid being defiled and unable to eat the Passover. |
| 4 | 1 Corinthians 5:8 | Therefore let us keep the feast, not with the old bread, leavened with malice and wickedness, but with the unleavened bread of sincerity and of truth. |
| 5 | Psalm 37:12 | The wicked scheme against the righteous and gnash their teeth at them, |
The Treasury of Scripture Knowledge — 8 references, hung on the phrase they belong to
The Key Word — חָנֵף, Be.chan.feigenerated
The word חָנֵף (chaneph) is a preposition meaning 'godless' or 'profane,' often used to describe individuals who are hypocritical and morally corrupt. It conveys a sense of being irreligious and is associated with a lack of piety, emphasizing the negative traits of the mockers in this context.
Its parsing as a preposition suggests it modifies the noun that follows, indicating that the jesters are characterized by their godlessness. This word choice sets a tone of disdain for the mockers, aligning their actions with a broader theme of moral decay.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, which uses godless jesters to convey the meaning of חָנֵף.
Sentence Structuregenerated
The finite verb governing the verse is חָרַק, they gnashed, which anchors the sentence. The structure includes a prepositional phrase indicating the nature of the jesters, followed by noun phrases that describe the mockers and the feast.
The use of prepositional phrases before the verb emphasizes the characteristics of the mockers, setting the stage for the action that follows.
Septuagint Backgroundgenerated
In the Septuagint, חָנֵף is rendered as με, which carries a sense of mockery but lacks the specific moral implications found in the Hebrew. This choice reflects a broader interpretation rather than a direct translation.
The Greek term for מָעֹוג is μυκτηρισμόν, which focuses on the act of mocking, aligning with the overall theme of derision present in the psalm.
In plain words — the whole versegenerated
Psalms 35:16 describes how mockers, like godless jesters at a feast, show their contempt by gnashed teeth. The psalmist feels the weight of their scorn and seeks God's help against them.
Frequently Asked Questionsgenerated
A 'godless jester' refers to someone who mocks others without regard for morality or piety, embodying hypocrisy and irreverence.
Gnashed teeth often symbolize anger or contempt, indicating the intensity of the mockers' disdain towards the psalmist.
The feast symbolizes a gathering where mockery occurs, highlighting the public nature of the scorn the psalmist faces.
This verse reflects the common psalmic theme of seeking divine protection from adversaries who ridicule and oppress the faithful.
Reflection Questionsgenerated
- In what ways have I experienced mockery or scorn from others, and how did I respond?
- How can I maintain my integrity when faced with ridicule?
- What does this verse teach me about the nature of my adversaries?
- How can I seek God's help in times of distress caused by others?
The early church on this verse — how the Fathers read it
Early church fathers referenced this verse to discuss themes of mockery and scorn, illustrating its relevance in their teachings.
"They tempted Me, and mocked Me with mocking" [Psalms 35:16]. That is, they derided Me, they insulted Me; this of the Head, this of the Body.Early Church Fathers on Psalms 35 →
Certain ones say the power of the teeth is the evil of speech. He wanted his Father to be a witness against those who blasphemed him.Early Church Fathers on Psalms 35 →
This is what happens to savages when they are conquered by reason. When words fail them because of the truth, then they gnash their teeth and so communicate their desires by a silent threat.Early Church Fathers on Psalms 35 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Psalms 35:16 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleWith hypocritical mockers in feasts,.... That is, the abjects gathered, themselves together with such; these may design Saul's courtiers, his parasites and flatterers, and who were hypocrites in
Read John Gill on Psalms 35 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryWith hypocritical mockers in feasts, they gnashed upon me with their teeth.
Read Robert Jamieson on Psalms 35 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleHypocritical, or profane, as this word signifies, 13:16 15:34 17:8, and, as some add, in all other places. Mockers; whose common practice it is to scoff at and deride others, and me in particular. In feasts; or, of or for a cake; or, a morsel of bread, as this word signifies, ,13 19:6; by which he further shows what vile and worthless persons these were, that would transgress for a morsel of bread, as it is said, . They made themselves buffoons and jesters, and accustomed themselves to mock and deride David, that thereby they might gain admittance to the acquaintance and tables of great men, where they might fill their bellies; which was all that they sought for, or got by it. They gnashed…
Read Matthew Poole on Psalms 35 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 35:16 With hypocritical mockers in feasts, they gnashed upon me with their teeth.Ver. 16. With hypocritical mockers in feasts] Cum sannionibus placentae vel cibi, with hypocritical mockers for a cake or dainties. There is an elegance in the original, which showeth it to be proverbial, and cannot be translated R. Solomon telleth us here, that they who delighted in flatteries gave their flatterers cakes baked with honey, to make them the more to flatter them. Solomon telleth of some that will transgress for a piece of bread, Proverbs 28:21. So those parasitic prophets, Ezekiel 13:19. Or, I am made their table talk, as Hosea 7:8, scornfully deriding me at their feasts and in their cups…
Read John Trapp on Psalms 35 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(16) With hypocritical mockers in feasts.—This clause is full of difficulty. The LXX. and Vulg. have, “they tempted me, they mocked me with a mocking”; Symmachus, “in hypocrisy, with feigned words”; Chaldee, “with derisive words of flattery.” All these take the word rendered in the Authorised Version, “feasts,” as a cognate of a word in Isaiah 28:11, translated “stammering,” but which means rather, “barbarisms.” (Comp. Isaiah 33:19.) The word rendered “hypocritical” more properly means “profane” or “impious.” With these meanings we get a very good sense (with evident reference to the malicious attacks of foreigners, or of the anti-national party that affected foreign ways) in the manner of…
Read Charles John Ellicott on Psalms 35 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 16. With hypocritical mockers in feasts] These verses seem to be prophetic of the treatment of Christ. They did tear me, and I knew it not. They blindfolded and buffeted him; they placed him in such circumstances as not to be able to discern who insulted him, except by a supernatural knowledge. With hypocritical mockers in feasts may also relate prophetically to our Lord's sufferings. Herod clothed him in a purple robe, put a reed in his hand for a sceptre, bowed the knee before him, and set him at naught. Here their hypocritical conduct (pretending one thing while they meant another) was manifest, and possibly; this occurred at one of Herod's feasts.
Read AdamClarke on Psalms 35 →CambridgeThe Cambridge Bible for Schools and Colleges16. Like (less probably, among) the profanest of mocking parasites they gnash &c.; a gesture of rage, as though they would devour their victim (Psalms 35:25). The obscure phrase in the first line is generally explained to mean mockers for a cake, buffoons who purchase entertainment for themselves by scurrilous jests (Gr. κνισσοκόλακες, ψωμοκόλακες, Lat. buccellarii). Another explanation is, like (or, among) the profanest of perverse mockers.
Read Cambridge on Psalms 35 →Albert Barnes1798–1870Barnes' Notes on the BibleWith hypocritical mockers in feasts - The word rendered hypocritical here - חנף chânêph - properly means people “profane, impious, abandoned.” It refers to such persons as are commonly found in scenes of revelry.
Read Albert Barnes on Psalms 35 →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
Like godless jesters at a feast, they gnashed their teeth at me.
Like the profane mockers in feasts, they gnashed their teeth at me.
Like godless jesters at a feast, they gnashed their teeth at me.
When I tripped, they taunted me relentlessly, and tried to bite me.
Tyndale line
With hypocritical mockers in feasts, they gnashed upon me with their teeth.
Like the profane mockers in feasts, They gnashed upon me with their teeth.
Like the profane mockers in feasts, they gnashed upon me with their teeth.
With hypocritical mockers in feasts, they gnashed upon me with their teeth.
With the false skoffers at bankets, gnashing their teeth against me.
Strictly literal
With profane jesters for bread, they have gnashed their teeth against me.
With profane ones, mockers in feasts, Gnashing against me their teeth.
With profane ones, mockers in feasts, || Gnashing their teeth against me.
With hypocritical babbling mockers, they gnashed upon me with their teeth.
With no respect at all they mocked me; they grind their teeth at me in rage.
Simplified
Like irreligious people mocking a cripple they mock me and call me names, gnashing their teeth at me.
Like men of deceit they put me to shame; the voice of their wrath was loud against 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 reads, "בְּ֭חַנְפֵי לַעֲגֵ֣י מָע֑וֹג חָרֹ֖ק עָלַ֣י שִׁנֵּֽימוֹ," which translates to "Like godless jesters at a feast, they gnashed their teeth at me." The Septuagint has a similar structure, with four of the six words matching the Masoretic Text, although its word order and articles differ. The Dead Sea Scrolls, specifically 4Q83, preserve four words, with two being supplied by an editor, while 4Q98 has no text on the leather and six words supplied by an editor. Overall, the Masoretic Text is closely aligned with the Septuagint and the Dead Sea Scrolls, although the latter two have some editorial restorations and variations in wording.
בְּ֭חַנְפֵי לַעֲגֵ֣י מָע֑וֹג חָרֹ֖ק עָלַ֣י שִׁנֵּֽימוֹ׃
4 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.
[בחנפי] [לעגי] מעוג חרקו על׳י שני׳ם
4 words on the leather — 2 supplied entire by an editor.
[בחנפי] [לעגי] [מעוג] [חרק] [על׳י] [שני׳מו]
nothing on the leather here — 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 35:16
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.
חָנֵף (chaneph) refers to someone who is profane or irreligious, often implying a sense of being hypocritical or morally soiled by sin. The term is consistently associated with a lack of piety and is used in contexts that highlight its negative connotations.
חָנֵף adj. profane, irreligious
base
H2611 חָנֵף profane, irreligious
2611 chaneph khaw-nafe'
from 2610; soiled (i.e. with sin), impious:--
hypocrite(-ical).
see HEBREW for 02610
חָנֵף (cha.neph) — profane.
hypocritical, godless, profane, hypocrite, irreligious
Prep | Adj — PrepositionHR/Aampc
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…
לָעֵג (la`eg) refers to mocking, with its root linked to the concept of a buffoon or stammering. It can denote a mocker as a noun. The entries suggest a range of meanings related to ridicule or derision.
[לָעֵג] adj. mocking
base
H3934 לָעֵג
3934 la`eg law-ayg'
from 3932; a buffoon; also a foreigner:--mocker, stammering.
see HEBREW for 03932
לָעֵג (la.eg) — mocking.
1) mocking
1a) mocker (noun cstr)
Adj — Noun common · masculine plural constructHNcmpc
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…
מָעוֹג (ma`owg) refers to a type of cake or bun. It is derived from the root meaning related to a table or feast, suggesting a connection to food. The entries consistently emphasize its culinary aspect without significant disagreement among the lexicons.
מָעוֹג n.[m.] cake
base
H4580 מָעוֹג
4580 ma`owg maw-ogue'
from 5746; a cake of bread (with 3934 a table- buffoon, i.e.
parasite):--cake, feast.
see HEBREW for 05746
see HEBREW for 03934
מָעוֹג (ma.og) — bun.
cake
N-ms — Noun common · masculine singular absoluteHNcmsa
See BREAD.
Cake
Cakes made of wheat or barley were offered in the temple. They were salted, but unleavened (Ex. 29:2; Lev. 2:4). In idolatrous worship thin cakes or wafers were offered “to the queen of heaven” (Jer. 7:18; 44:19).
Pancakes are described in 2 Sam. 13:8, 9. Cakes mingled with oil and baked in the oven are mentioned in Lev. 2:4, and “wafers unleavened anointed with oil,” in Ex. 29:2; Lev. 8:26; 1 Chr. 23:29. “Cracknels,” a kind of crisp cakes, were among the…
The Hebrew word חָרַק (*charaq*) is a primitive root meaning to gnash or grind the teeth, primarily found in poetic contexts. The entries consistently emphasize its association with the act of grinding, particularly in relation to teeth.
חָרַק vb. gnash or grind the teeth, only poet.
base
H2786 חָרַק gnash or grind the teeth, only poet.
2786 charaq khaw-rak'
a primitive root; to grate the teeth:--gnash.
חָרַק (cha.raq) — to grind.
(Qal) to gnash, grind (the teeth)
V-Qal-Ptc — Verb · Qal · infinitive absoluteHVqaa
The Hebrew word עַל (*al*) is a preposition meaning 'upon' and encompasses a wide range of meanings, including 'on account of,' 'beside,' 'above,' and 'against.' It can indicate physical placement, emotional burdens, or duties imposed on a person. The entries also note its use in idiomatic expressions and with verbs of motion. There is a mention of its function as a conjunction in certain contexts.
כִּי עַל כֵּן forasmuch as
base
עַל, עָ֑ל
subst. height
As prep. upon, and hence on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against
Upon, of the substratum upon which an object in any way rests, or on which an action is performed
—
of clothing, etc., which any one wears
With verbs of covering or protecting, even though the cover or veil be not over or above the thing covered, but around or before it
Of what rests heavily upon a person, or is a burden to him
Of a duty, payment, care, etc., imposed upon a person, or devolving on him
על is used idiom. to give pathos to the expression of an emotion, by emphasizing the person who is its subject, and who, as it were, feels it acting upon him
חָיָה עַל to live upon (as upon a foundation or support)
H5921a עַל, עָ֑ל . As prep. upon, and hence on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against . Upon, of the substratum upon which an object in any way rests, or on which an action is performed . — . of clothing, etc., which any one wears
. With verbs of covering or protecting, even though the cover or veil be not over or above the thing covered, but around or before it
. Of what rests heavily upon a person, or is a burden to him
. Of a duty, payment, care, etc., imposed upon a person, or devolving on him
. על is used idiom. to give pathos to the expression of an emotion, by emphasizing the person who is its subject, and who, as it were, feels it acting upon him
. חָיָה עַל to live upon (as upon a foundation or support)
5921 `al al
properly, the same as 5920 used as a preposition (in the
singular or plural often with prefix, or as conjunction with a
particle following); above, over, upon, or against (yet always
in this last relation with a downward aspect) in a great
variety of applications (as follow):--above, according
to(-ly), after, (as) against, among, and, X as, at, because
of, beside (the rest of), between, beyond the time, X both
and, by (reason of), X had the charge of, concerning for, in
(that), (forth, out) of, (from) (off), (up-)on, over, than,
through(-out), to, touching, X with.
see HEBREW for 05920
עַל (al) — upon.
prep
1) upon, on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against
1a) upon, on the ground of, on the basis of, on account of, because of, therefore, on behalf of, for the sake of, for, with, in spite of, notwithstanding, concerning, in the matter of, as regards
1b) above, beyond, over (of excess)
1c) above, over (of elevation or pre-eminence)
1d) upon, to, over to, unto, in addition to, together with, with (of addition)
1e) over (of suspension or extension)
1f) by, adjoining, next, at, over, around (of contiguity or proximity)
1g) down upon, upon, on, from, up upon, up to, towards, over towards, to, against (with verbs of motion)
1h) to (as a dative)
[כִּי] עַל [כֵּן] ([ki] al [ken]) — as.
conj
Prep | Suff — Preposition · suffixHR/Sp1bs
The Hebrew word שֵׁן (shen) primarily means 'tooth' and can also refer to 'ivory.' It is derived from the root associated with sharpness, and it can figuratively denote a cliff or crag. The entries highlight various contexts, including its use in legal terms (lex talionis) and as a material in commerce.
שֵׁן n.f. tooth, ivory
base
H8127 שֵׁן tooth, ivory
8127 shen shane
from 8150; a tooth (as sharp); specifically (for 8143) ivory;
figuratively, a cliff:--crag, X forefront, ivory, X sharp,
tooth.
see HEBREW for 08150
see HEBREW for 08143
שֵׁן (shen) — tooth.
: tooth
1) tooth, ivory
1a) tooth
1a1) of man, lex talionis, beast
1b) tooth, tine (of fork)
1c) ivory
1c1) as material
1c2) of commerce
1d) sharp pointed rock
שֵׁן (shen) — tooth: ivory.
: ivory
1) tooth, ivory
1a) tooth
1a1) of man, lex talionis, beast
1b) tooth, tine (of fork)
1c) ivory
1c1) as material
1c2) of commerce
1d) sharp pointed rock
שֵׁן (shen) — tooth: crag.
: crag
1) tooth, ivory
1a) tooth
1a1) of man, lex talionis, beast
1b) tooth, tine (of fork)
1c) ivory
1c1) as material
1c2) of commerce
1d) sharp pointed rock
שֵׁן (shen) — tooth: prong.
: prong
1) tooth, ivory
1a) tooth
1a1) of man, lex talionis, beast
1b) tooth, tine (of fork)
1c) ivory
1c1) as material
1c2) of commerce
1d) sharp pointed rock
N-cd | Suff — Noun common feminine dual construct · suffixHNcfdc/Sp3mp