Psalms 5:9 — Word Study
WLCכִּ֤י אֵ֪ין בְּפִ֡יהוּ נְכוֹנָה֮ קִרְבָּ֪ם הַ֫וּ֥וֹת קֶֽבֶר־ פָּת֥וּחַ גְּרוֹנָ֑ם לְ֝שׁוֹנָ֗ם יַחֲלִֽיקוּן׃
BSAThe LordYᵉhôvâh to leadnâchâh righteousnesstsᵉdâqâh becausemaʻan enemyshârar to smoothyâshar to smoothyâshar facepânîym wayderek
| Greek | English | Parsing |
|---|---|---|
| כִּ֤י | for | Particle |
| אֵ֪ין | there not | Noun common, masculine singular construct |
| בְּפִ֡יהוּ | in mouth his | Preposition, noun common masculine singular construct, suffix |
| נְכוֹנָה֮ | [is] a reliable [thing] | Verb, Niphal, participle (active) feminine singular |
| קִרְבָּ֪ם | inner being their | Noun common masculine singular construct, suffix |
| הַ֫וּ֥וֹת | [is] destruction | Noun common, feminine plural absolute |
| קֶֽבֶר־ | [is] a grave | Noun common, masculine singular absolute |
| פָּת֥וּחַ | open | Verb, Qal, participle (passive) masculine singular |
| גְּרוֹנָ֑ם | throat their | Noun common masculine singular construct, suffix |
| לְ֝שׁוֹנָ֗ם | tongue their | Noun common both singular construct, suffix |
| יַחֲלִֽיקוּן׃ | they speak flattery ! | Verb hiphil imperfect third person masculine plural, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | For not a word they speak can be trusted; destruction lies within them. Their throats are open graves; their tongues practice deceit. |
| KJV | For there is no faithfulness in their mouth; their inward part is very wickedness; their throat is an open sepulchre; they flatter with their tongue. |
| ASV | For there is no faithfulness in their mouth; Their inward part is very wickedness; Their throat is an open sepulchre; They flatter with their tongue. |
| YLT | For there is no stability in their mouth. Their heart [is] mischiefs, An open grave [is] their throat, Their tongue they make smooth. |
| WEB | For there is no faithfulness in their mouth. Their heart is destruction. Their throat is an open tomb. They flatter with their tongue. |
| BBE | For no faith may be put in their words; their inner part is nothing but evil; their throat is like an open place for the dead; smooth are the words of their tongues. |
Where they part company is נְכוֹנָה — see How Translations Differ.
One main clause with two subordinate phrases describing the nature of the wicked's speech.







8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectהוּא
verbהוּא
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 5:9
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 Deceit of the Wickedgenerated
Psalms 5:9 describes the deceptive nature of the wicked, emphasizing that their words lack reliability and conceal their true intentions. The psalmist contrasts their outward speech with the inner corruption that leads to destruction, illustrating the danger of their deceitful ways. This passage serves as a warning about the nature of those who speak without integrity, as seen in other scriptures like Psalm 36:1–4 and Psalm 58:3.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 36:1–4 | An oracle is in my heart regarding the transgression of the wicked man: There is no fear of God before his eyes. |
| 2 | Psalm 52:2 | Your tongue devises destruction like a sharpened razor, O worker of deceit. |
| 3 | Psalm 58:3 | The wicked are estranged from the womb; the liars go astray from birth. |
| 4 | Psalm 62:4–9 | They fully intend to cast him down from his lofty perch; they delight in lies; with their mouths they bless, but inwardly they curse. Selah |
| 5 | Psalm 111:1–3 | Hallelujah! I will give thanks to the LORD with all my heart in the council of the upright and in the assembly. |
The Treasury of Scripture Knowledge — 23 references, hung on the phrase they belong to
The Key Word — נְכוֹנָה, ne.kho.Nahgenerated
The word נְכוֹנָה (ne.kho.Nah) is a participle that suggests reliability or establishment. It indicates something that is firm or secure, often used in contexts where stability is essential, such as in the establishment of a covenant or a promise.
In this verse, it describes the nature of the words spoken by the wicked, implying that there is nothing reliable or trustworthy about them. The use of this term highlights the contrast between the wicked's deceitful speech and the psalmist's desire for truth and righteousness.
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 a main clause that asserts the unreliability of the wicked's words, with several phrases elaborating on their deceitful nature. The finite verb is implicit in the phrase, indicating that their words cannot be trusted.
The syntax emphasizes the contrast between the wicked's speech and the psalmist's understanding of truth, with the order of the Hebrew words highlighting the central theme of deceit.
Septuagint Backgroundgenerated
The Septuagint translates נְכוֹנָה as δικαιοσύνῃ, which carries the meaning of righteousness or justice. This choice reflects a broader interpretation, suggesting that the wicked's words are not only unreliable but also unjust.
This rendering indicates a shift from a focus on reliability to a moral evaluation of the wicked's speech, emphasizing their lack of righteousness.
In plain words — the whole versegenerated
Psalms 5:9 tells us that the words of the wicked cannot be trusted because their true intentions are destructive. Their speech is compared to open graves, revealing the danger of deceitful words.
Frequently Asked Questionsgenerated
This metaphor suggests that the wicked's speech leads to death and destruction, as an open grave symbolizes decay and corruption.
This verse echoes themes found in other Psalms, such as the deceitful nature of the wicked and the psalmist's desire for righteousness, seen in passages like Psalm 36:1.
The psalmist emphasizes deceitful speech to highlight the danger it poses, both to the speaker and to those who listen, reinforcing the need for discernment and truth.
This verse teaches the importance of speaking truthfully and the consequences of deceit, encouraging us to reflect on our own words and their impact.
Reflection Questionsgenerated
- In what ways can I ensure that my words reflect truth and integrity?
- How can I discern between trustworthy and deceitful speech in my daily life?
- What are some practical steps I can take to avoid speaking deceitfully?
- How does understanding the nature of wicked speech influence my relationships with others?
The early church on this verse — how the Fathers read it
The early church fathers referenced this verse to discuss the nature of deceit and the importance of truth in speech. Their insights are presented here from various works.
Vain is the heart of the philosophers of alien ideas, about whom it is said, “The Lord knows the thoughts of the wise, that they are vain”;Early Church Fathers on Psalms 5 →
Heretics do not have Christ, the Truth, on their lips because they do not have him in their heart.… Heretics are unhappy people;Early Church Fathers on Psalms 5 →
Make sure your mouth is not a grave but a treasury. Treasuries, you know, differ markedly from graves: the latter corrupt what they receive; the former preserve it.Early Church Fathers on Psalms 5 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Psalms 5:9 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleFor [there is] no faithfulness in their mouth,.... In the mouth of the ungodly, as the Chaldee paraphrase; in the mouth of every one of them, as Aben Ezra interprets it: that is, in the mouth of
Read John Gill on Psalms 5 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryFor there is no faithfulness in their mouth; their inward part is very wickedness; their throat is an open sepulchre; they flatter with their tongue. Parallel to Psalms 5:4-5; as Psalms 5:10 is to Psalms 5:6.
Read Robert Jamieson on Psalms 5 →
Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThey speak one thing, and mean another, and under a pretence of kindness they seek my destruction; which makes it difficult for me to know how I should carry myself to them; wherein therefore I have begged thy direction. Their throat; either, 1. Metonymically; their speech coming out of their throat, though smooth and subtle, yet is most pernicious. Or, 2. Properly; their throat and mouth are wide opened, ready to devour all that come within their reach. A metaphor from wild beasts gaping for the prey. They flatter with their tongue; they make show of piety and friendship, that they may more easily deceive and destroy me.
Read Matthew Poole on Psalms 5 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 5:9 For [there is] no faithfulness in their mouth; their inward part [is] very wickedness; their throat [is] an open sepulchre; they flatter with their tongue.Ver. 9. Nor there is no faithfulness in their mouth] Or, stedfastness; nothing that a man may bind or build upon, so slippery they are and untrustworthy. Their inward part is very wickedness] Heb. woeful evils, heavy annoyances; their hearts are the devil’ s storehouses. Their throat is an open sepulchre] And so more dangerous than if it were shut, saith Aben Ezra here. In these open sepulchres, sending out much foul stench, they frequently bury the good names of their betters. But the comfort is, that there shall one day be a…
Read John Trapp on Psalms 5 →
Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(9) In their mouth.—See margin. Wickedness.—Properly, an abyss, from root “to fall,” hence in parallelism with “open sepulcher” in next clause. This is an instance of introverted parallelism, “mouth” answering to “tongue.” (See Bible Educator, iii. 50.) An open sepulchre.—At once dangerous and noisome.Flatter.—Literally, make smooth the tongue. (Comp. Psalms 12:2.) Shakespeare uses “smooth tongue.” Comp. also— “The subtle flend, Though only strong with anger and disdain, Dissembled, and this answer smooth returned.” MILTON, Par. Lost.
Read Charles John Ellicott on Psalms 5 →
AdamClarkeAdam Clarke's Commentary on the BibleVerse 9. No faithfulness in their mouth] They make professions of friendship; but all is hollow and deceitful: "They flatter with their tongue." Very wickedness] Their heart is full of all kinds of depravity. Their throat is an open sepulchre] It is continually gaping for the dead; and sends forth effluvia destructive to the living. I fear that this is too true a picture of the whole human race, totally corrupt within, and abominable without. The heart is the centre and spring of this corruption; and the words and actions of men, which proceed from this source, will send out incessant streams of various impurity; and thus they continue till the grace of God changes and purifies the heart.
Read AdamClarke on Psalms 5 →
CambridgeThe Cambridge Bible for Schools and Colleges9. The reason for the Psalmist’s special need of guidance is the treacherous character of his enemies. There is no stedfastness, nothing upon which he can depend, in their talk: their inmost heart is bent on destruction (lit. is destructions, or perhaps, as R.V. marg., a yawning gulf): their throat, the instrument of speech (Psalms 115:7, Psalms 149:6), threatens death like an open grave, though their words are so smooth and specious.
Read Cambridge on Psalms 5 →
Albert Barnes1798–1870Barnes' Notes on the BibleFor there is no faithfulness in their mouth - There is nothing in them which can be confided in; nothing in their promises and declarations. They are false and treacherous, and I can, therefore, only appeal to thee.
Read Albert Barnes on Psalms 5 →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
For not a word they speak can be trusted; destruction lies within them. Their throats are open graves; their tongues practice deceit.
For there is no faithfulness in their mouth. Their heart is destruction. Their throat is an open tomb. They flatter with their tongue.
For not a word they speak can be trusted; destruction lies within them. Their throats are open graves; their tongues practice deceit.
For they do not speak the truth; their stomachs are like the place of destruction, their throats like an open grave, their tongues like a steep slope leading into it.
Tyndale line
For there is no faithfulness in their mouth; their inward part is very wickedness; their throat is an open sepulchre; they flatter with their tongue.
For there is no faithfulness in their mouth; Their inward part is very wickedness; Their throat is an open sepulchre; They flatter with their tongue.
For there is no faithfulness in their mouth; their inward part is very wickedness: their throat is an open sepulchre; they flatter with their tongue.
For there is no faithfulness in their mouth; their inward part is very wickedness; their throat is an open sepulcher; they flatter with their tongue.
For no constancie is in their mouth: within, they are very corruption: their throte is an open sepulchre, and they flatter with their tongue.
Strictly literal
For there is no certainty in their mouth; their inward part is perversion, their throat is an open sepulchre; they flatter with their tongue.
For there is no stability in their mouth. Their heart [is] mischiefs, An open grave [is] their throat, Their tongue they make smooth.
For there is no stability in their mouth. Their heart [is] mischiefs, || Their throat [is] an open grave, || They make their tongue smooth.
(5:10) For there is not in their mouth any sincerity; their inward part is full of deception; an open sepulchre is their throat: they flatter with their tongue.
For there is no truth in their mouth; their inward being is wicked; their throat is an open tomb; they flatter with their tongue.
From the Latin
Conduct me, O Lord, in thy justice: because of my enemies, direct my way in thy sight.
Simplified
Nothing they say can be trusted; their main desire is to destroy. Their throat is like an open grave; their tongues are full of flattery.
For no faith may be put in their words; their inner part is nothing but evil; their throat is like an open place for the dead; smooth are the words of their tongues.
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 presents the verse as it stands, while the Septuagint closely aligns with it, differing only in word order. The Dead Sea Scrolls fragments contain portions of the verse, with some words supplied by an editor, indicating that the core message has been preserved across these witnesses.
כִּ֤י אֵ֪ין בְּפִ֡יהוּ נְכוֹנָה֮ קִרְבָּ֪ם הַ֫וּ֥וֹת קֶֽבֶר־ פָּת֥וּחַ גְּרוֹנָ֑ם לְ֝שׁוֹנָ֗ם יַחֲלִֽיקוּן׃
9 of the 11 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 [נח׳ני] [בצדקת׳כה] [למען] [שורר׳י] [הושר] [לפנ׳י] [דרכ׳כה]
8 words of the verse are on this fragment — 7 supplied entire by an editor.
[שורר׳י] [הושר] [לפנ׳י] דרכ׳כה
4 words of the verse are on this fragment — 3 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 5:9
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.
כִּי (ki) is a conjunction primarily meaning 'that,' 'for,' or 'when.' It indicates causal relationships and can express conditions like 'if' or 'though.' The word is versatile, appearing in various contexts to convey certainty, exception, or concession. Notably, it can combine with other particles to modify its meaning, such as in the phrase כִּי אם־ (ki im), meaning 'that if.'
כִּי conj. that, for, when
that
Of time, when, of the past
elsewhere כִּי has a force approximating to if, though it usu. represents a case as more likely to occur than אִם
when or if, with a concessive force, i.e. though
Because, since
base
כִּי אם־
each part. retaining its independent force, and relating to a different clause:
that if
for if
(About 140 t.) the two particles being closely conjoined, and relating to the same clause—
limiting the prec. clause, except
the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
after an oath, surely
base
כִּי עַל כֵּן forasmuch as
base
H3588a כִּי that, for, when . that
. . Of time, when, of the past
. elsewhere כִּי has a force approximating to if, though it usu. represents a case as more likely to occur than אִם
. when or if, with a concessive force, i.e. though
. Because, since
H3588b כִּי אם־ . each part. retaining its independent force, and relating to a different clause: . that if
. for if
. (About 140 t.) the two particles being closely conjoined, and relating to the same clause— . limiting the prec. clause, except
. the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
. after an oath, surely
H3588c כִּי עַל כֵּן forasmuch as
3588 kiy kee
a primitive particle (the full form of the prepositional
prefix) indicating causal relations of all kinds, antecedent
or consequent; (by implication) very widely used as a relative
conjunction or adverb (as below); often largely modified by
other particles annexed:--and, + (forasmuch, inasmuch,
where-)as, assured(-ly), + but, certainly, doubtless, + else,
even, + except, for, how, (because, in, so, than) that, +
nevertheless, now, rightly, seeing, since, surely, then,
therefore, + (al- )though, + till, truly, + until, when,
whether, while, whom, yea, yet.
כִּי (ki) — for.
1) that, for, because, when, as though, as, because that, but, then, certainly, except, surely, since
1a) that
1a1) yea, indeed
1b) when (of time)
1b1) when, if, though (with a concessive force)
1c) because, since (causal connection)
1d) but (after negative)
1e) that if, for if, indeed if, for though, but if
1f) but rather, but
1g) except that
1h) only, nevertheless
1i) surely
1j) that is
1k) but if
1l) for though
1m) forasmuch as, for therefore
כִּי [אם] (ki im) — that if: except.
1) except if
1a) but if
1b) even though
כִּי [עַל כֵּן] (ki [al ken]) — for as that: since.
1) that, for, because, when, as though, as, because that, but, then, certainly, except, surely, since
1a) that
1a1) yea, indeed
1b) when (of time)
1b1) when, if, though (with a concessive force)
1c) because, since (causal connection)
1d) but (after negative)
HTc — ParticleHTc
for (ki (conjunction), le, from 'el (preposition), and various other words. In the New Testament also the words are various, chiefly gar, kai gar, hoti (conjunctions); anti apo eis dia (accusative), epi (dative and accusative), peri (genitive), pros (genitive and accusative), huper (genitive) (prepositions)): the English Revised Version and the American Standard Revised Version give in many cases more literal or more accurate renderings than those in the King James Version.
In the New Testament the most important preps. from a doctrinal point of view are anti, "face to face," "over against," "instead," "on behalf of," peri, "around," "about," "concerning," huper, "over," "on behalf of." The first has been claimed as stating the substitutionary nature of Christ's sacrifice as contrasted with huper and peri, more frequently used of it. But, although anti in the New Testament often means…
אַ֫יִן (ayin) primarily means 'nothing' or 'nought' and serves as a negative particle indicating absence or negation, such as 'is not' or 'there is not.' It can also express lack of possession or existence. The word is derived from a root meaning to be non-existent, and it appears frequently in various grammatical constructions.
אַ֫יִן, אָ֑֫יִן cstr. אֵין subst. prop. nothing, nought
to nothing, as nothing
cstr. אֵין, very freq. as particle of negation, is not, are not, was not, were not
אֵין לְ׳, with subst., or pron., there is (was) not to … = … have, has, had, etc. not
in circumst. clauses
with inf. and ל׳, it is not to …
with prefixes
base
H369 אַ֫יִן, אָ֑֫יִן cstr. אֵין subst. prop. nothing, nought . to nothing, as nothing
. cstr. אֵין, very freq. as particle of negation, is not, are not, was not, were not
. אֵין לְ׳, with subst., or pron., there is (was) not to … = … have, has, had, etc. not
. in circumst. clauses
. with inf. and ל׳, it is not to …
. with prefixes
369 'ayin ah'-yin
as if from a primitive root meaning to be nothing or not
exist; a non-entity; generally used as a negative
particle:--else, except, fail, (father-)less, be gone,
in(-curable), neither, never, no (where), none, nor, (any,
thing), not, nothing, to nought, past, un(-searchable),
well-nigh, without. Compare 370.
see HEBREW for 0370
אַ֫יִן (a.yin) — nothing.
1) nothing, not, nought n
1a) nothing, nought neg
1b) not
1c) to have not (of possession) adv
1d) without w/prep
1e) for lack of
HNcmsc — Noun common · masculine singular constructHNcmsc
The Hebrew word פֶּה (*peh*) means 'mouth' and encompasses various meanings, including the mouth of a person or animal, as well as openings or orifices. It can also refer to speech, edges, and portions. Additionally, it denotes a weight equal to one third of a shekel, found in 1 Samuel 13:21.
פֶּה 485 n.m. mouth
mouth, of man, organ of eating and drinking
external organ
much oftener, as organ of speech, of man
as laughing; panting
of God
of idols
of musical instr. = sound
of animals; hence of edge of sword
mouth = opening, orifice
extremity, end
= portion
with preps.
base
H6310 פֶּה mouth . . mouth, of man, organ of eating and drinking
. external organ
. . much oftener, as organ of speech, of man
. as laughing; panting
. of God
. of idols
. of musical instr. = sound
. of animals
. mouth = opening, orifice
. . extremity, end
. = portion
. with preps.
6310 peh peh
from 6284; the mouth (as the means of blowing), whether
literal or figurative (particularly speech); specifically
edge, portion or side; adverbially (with preposition)
according to:--accord(-ing as, -ing to), after, appointment,
assent, collar, command(-ment), X eat, edge, end, entry, +
file, hole, X in, mind, mouth, part, portion, X (should)
say(-ing), sentence, skirt, sound, speech, X spoken, talk,
tenor, X to, + two-edged, wish, word.
see HEBREW for 06284
פֶּה (peh) — lip.
: lip/mouth
peh
1) mouth
1a) mouth (of man)
1b) mouth (as organ of speech)
1c) mouth (of animals)
1d) mouth, opening, orifice (of a well, river, etc)
1e) extremity, end pim
2) a weight equal to one third of a shekel, occurs only in 1Sa 13:21
פֶּה (peh) — lip: edge.
: edge
peh
1) mouth
1a) mouth (of man)
1b) mouth (as organ of speech)
1c) mouth (of animals)
1d) mouth, opening, orifice (of a well, river, etc)
1e) extremity, end pim
2) a weight equal to one third of a shekel, occurs only in 1Sa 13:21
פֶּה (peh) — lip: word.
: word/command
peh
1) mouth
1a) mouth (of man)
1b) mouth (as organ of speech)
1c) mouth (of animals)
1d) mouth, opening, orifice (of a well, river, etc)
1e) extremity, end pim
HR/Ncmsc/Sp3ms — Preposition · noun common masculine singular construct · suffixHR/Ncmsc/Sp3ms
כּוּן (kuwn) is a Hebrew verb meaning to establish or prepare. It encompasses a range of meanings, including to be firm, to fix, to direct, and to be ready, with applications in both literal and figurative contexts. The entries indicate various forms of the verb, such as Niph'al (to be established) and Hiph'il (to establish), but there is a note on a noun form, נָכוֹן (nakhon), meaning 'blow'.
[כּוּן] 218 vb. prob. be firm, only in der. conj.
Niph.
be set up, established, fixed
in a moral sense, be directed aright, of ways
prepare, be ready
pass. be prepared, of judgments
Hiph.
establish, set up
fix, so as to be ready, make ready, prepare, a gift
provide for, provide, furnish
direct one's face toward
arrange, order
Hoph.
be established, of throne
be prepared for
Po‛lēl.
set up, establish
constitute, make, a man (in womb)
fix, so as to be ready
direct
Po‛lal. be established
Hithpo‛l. be established
base
נָכוֹן n. [m.] = blow Jb 12:5
ref
H3559a כּוּן prob. be firm, only in der. conj. . . be set up, established, fixed
. in a moral sense, be directed aright, of ways
. prepare, be ready
. pass. be prepared, of judgments
. . establish, set up
. . fix, so as to be ready, make ready, prepare, a gift
. provide for, provide, furnish
. direct one's face toward
. arrange, order
. . be established, of throne
. be prepared for
. . set up, establish
. constitute, make, a man (in womb)
. fix, so as to be ready
. direct
. be established
. be established
H3559b נָכוֹן n. [m.] = blow
3559 kuwn koon
a primitive root; properly, to be erect (i.e. stand
perpendicular); hence (causatively) to set up, in a great
variety of applications, whether literal (establish, fix,
prepare, apply), or figurative (appoint, render sure, proper
or prosperous):--certain(-ty), confirm, direct, faithfulness,
fashion, fasten, firm, be fitted, be fixed, frame, be meet,
ordain, order, perfect, (make) preparation, prepare (self),
provide, make provision, (be, make) ready, right, set (aright,
fast, forth), be stable, (e-)stablish, stand, tarry, X very
deed.
כּוּן (kun) — to establish: prepare.
: prepare/direct
1) to be firm, be stable, be established
1a) (Niphal)
1a1) to be set up, be established, be fixed
1a1a) to be firmly established
1a1b) to be established, be stable, be secure, be enduring
1a1c) to be fixed, be securely determined
1a2) to be directed aright, be fixed aright, be steadfast (moral sense)
1a3) to prepare, be ready
1a4) to be prepared, be arranged, be settled
1b) (Hiphil)
1b1) to establish, set up, accomplish, do, make firm
1b2) to fix, make ready, prepare, provide, provide for, furnish
1b3) to direct toward (moral sense)
1b4) to arrange, order
1c) (Hophal)
1c1) to be established, be fastened
1c2) to be prepared, be ready
1d) (Polel)
1d1) to set up, establish
1d2) to constitute, make
1d3) to fix
1d4) to direct
1e) (Pulal) to be established, be prepared
1f) (Hithpolel) to be established, be restored
נָכוֹן (na.khon) — blow.
HVNrfsa — Verb · Niphal · participle (active) feminine singularHVNrfsa
קֶ֫רֶב (qereb) refers to the inward part or midst of something, encompassing both physical and figurative meanings. It can denote the center of a person or object, as well as the seat of thought and emotion. The term also relates to the entrails of sacrificial animals. It is used in various contexts, including references to being among or within a group.
קֶ֫רֶב 227 n.[m.] inward part, midst
base
H7130 קֶ֫רֶב inward part, midst
7130 qereb keh'-reb
from 7126; properly, the nearest part, i.e. the center,
whether literal, figurative or adverbial (especially with
preposition):--X among, X before, bowels, X unto charge, +
eat (up), X heart, X him, X in, inward (X -ly, part, -s,
thought), midst, + out of, purtenance, X therein, X through, X
within self.
see HEBREW for 07126
קֶ֫רֶב (qe.rev) — entrails: among.
: among/within
1) midst, among, inner part, middle
1a) inward part
1a1) physical sense
1a2) as seat of thought and emotion
1a3) as faculty of thought and emotion
1b) in the midst, among, from among (of a number of persons)
1c) entrails (of sacrificial animals)
Also means: qe.rev (קֶ֫רֶב ": inner_parts" H7130H)
קֶ֫רֶב (qe.rev) — entrails: inner parts.
: inner_parts
1) midst, among, inner part, middle
1a) inward part
1a1) physical sense
1a2) as seat of thought and emotion
1a3) as faculty of thought and emotion
1b) in the midst, among, from among (of a number of persons)
1c) entrails (of sacrificial animals)
HNcmsc/Sp3mp — Noun common masculine singular construct · suffixHNcmsc/Sp3mp
הַוָּה (havvah) primarily means 'desire,' often with a negative connotation, indicating a bad or wicked desire. It can also refer to a 'chasm' or figuratively to destruction and calamity. The word is built from the root associated with eager coveting and falling into ruin.
הַוָּה n.f. 1. desire; 2. chasm, fig. destruction
base
H1942 הַוָּה 1. desire; 2. chasm, fig. destruction
1942 havvah hav-vaw'
from 1933 (in the sense of eagerly coveting and rushing upon;
by implication, of falling); desire; also ruin:--calamity,
iniquity, mischief, mischievous (thing), naughtiness, naughty,
noisome, perverse thing, substance, very wickedness.
see HEBREW for 01933
הַוָּה (hav.vah) — desire.
1) desire
1a) desire (in bad sense)
2) chasm (fig. of destruction)
2a) engulfing ruin, destruction, calamity
HNcfpa — Noun common · feminine plural absoluteHNcfpa
de-struk'-shun: In the King James Version this word translates over 30 Hebrew words in the Old Testament, and 4 words in the New Testament. Of these the most interesting, as having a technical sense, is 'abhaddon (from verb 'abhadh, "to be lost," "to perish"). It is found 6 times in the Wisdom Literature, and nowhere else in the Old Testament; compare Re 9:11. See ABADDON.
Destruction
In Job 26:6, 28:22 (Heb. abaddon) is sheol, the realm of the dead.
קֶ֫בֶר (qeber) refers to a grave or sepulchre, indicating a burial place. It is derived from the root word for 'to bury' and is used in contexts related to tombs. The entries consistently define it as a place of interment without notable disagreement.
קֶ֫בֶר 67 n.m. grave, sepulchre
base
H6913 קֶ֫בֶר grave, sepulchre
6913 qeber, keh'-ber
or (feminine) qibrah {kib-raw'}; from 6912; a
sepulchre:--burying place, grave, sepulchre.
see HEBREW for 06912
קֶ֫בֶר (qe.ver) — grave.
grave, sepulchre, tomb
HNcmsa — Noun common · masculine singular absoluteHNcmsa
Grave
Among the ancient Hebrews graves were outside of cities in the open field (Luke 7:12; John 11:30). Kings (1 Kings 2:10) and prophets (1 Sam. 25:1) were generally buried within cities. Graves were generally grottoes or caves, natural or hewn out in rocks (Isa. 22:16; Matt. 27:60). There were family cemeteries (Gen. 47:29; 50:5; 2 Sam. 19:37). Public burial-places were assigned to the poor (Jer.…
[BURIAL, SEPULCHRES]
פָּתַח (pathach) is a Hebrew verb meaning 'to open' and can refer to various actions such as opening doors, loosening restraints, or engraving. It has different forms, including Qal (to open), Niphal (to be opened), and Piel (to engrave). The entries highlight its literal and figurative uses, but there is some overlap in meaning regarding its applications in opening and engraving.
פָּתַח vb. open
Qal open sack
Niph. be opened
Pi. be opened
free, i.e. ungird, camels
loosen (and remove) sack-cloth
open gates, doors
Hithp. loosen thee the fetters of thy neck
base
[פָּתַח] vb. Pi. engrave
Pu. stones engraved with the engravings of a signet.
base
H6605a פָּתַח open .open sack
. be opened
. be opened . free, i.e. ungird, camels
. loosen (and remove) sack-cloth
. open gates, doors
. loosen thee the fetters of thy neck
H6605b פָּתַח Pi. engrave
6605 pathach paw-thakh'
a primitive root; to open wide (literally or figuratively);
specifically, to loosen, begin, plough, carve:--appear, break
forth, draw (out), let go free, (en-)grave(-n), loose (self),
(be, be set) open(-ing), put off, ungird, unstop, have vent.
פָּתַח (pa.tach) — to open.
1) to open
1a) (Qal) to open
1b) (Niphal) to be opened, be let loose, be thrown open
1c) (Piel)
1c1) to free
1c2) to loosen
1c3) to open, open oneself
1d) (Hithpael) to loose oneself
Aramaic equivalent: pe.tach (פְּתַח "to open" H6606)
פָּתַח (pa.tach) — to engrave.
1) to carve, engrave
1a) (Piel) to engrave
1b) (Pual) to be engraved
HVqsmsa — Verb · Qal · participle (passive) masculine singularHVqsmsa
o'-p'-n: In the Old Testament represents chiefly pathach, but also other words, as galah, "to uncover"; of the opening of the eyes in vision, etc. (thus Balaam, Nu 22:31; 24:4; compare Job 33:16; 36:10; Ps 119:18; Jer 32:11,14). In the New Testament the usual word is anoigo (of opening of mouth, eyes, heavens, doors, etc.). A peculiar word, trachelizomai (literally, to have the neck bent back, to be laid bare), is used for "laid open" before God in Heb 4:13.
גָּרוֹן (garown) refers to the neck or throat, emphasizing its physical characteristics and functions, such as swallowing and speech. The term can also have a figurative use, as seen in its association with an open sepulchre. The entries consistently define it in this way, with no significant disagreement noted.
גָּרוֹן n.m. neck, throat
of the visible exterior (front) of throat, neck
throat, as capable of thirst; as organ of speech
base
H1627 גָּרוֹן neck, throat
1627 garown gaw-rone'
or (shortened) garon {gaw-rone'}; from 1641; the throat
(compare 1621) (as roughened by swallowing):--X aloud, mouth,
neck, throat.
see HEBREW for 01641
see HEBREW for 01621
גָּרוֹן (ga.ron) — throat.
1) neck, throat
1a) neck
1b) throat
1b1) of open sepulchre (fig.)
HNcmsc/Sp3mp — Noun common masculine singular construct · suffixHNcmsc/Sp3mp
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/Sp3mp — Noun common both singular construct · suffixHNcbsc/Sp3mp
חָלַק (chalaq) is a Hebrew verb with two primary meanings: to divide or share, and to be smooth or slippery. It encompasses actions like apportioning, distributing, and even plundering, as well as the state of being smooth. The entries indicate a range of uses in different grammatical forms, including reflexive and passive. Notably, the lexicons also emphasize the figurative use of smoothness in relation to deceit.
חָלַק vb. divide, share
Qal
divide, apportion
assign, distribute
assign, impart
share
divide up = plunder the temple
Niph. Impf.
reflex. divide oneself
pass. be divided
trans. assign, distribute
Pi.
divide, apportion
assign, distribute
scatter
Pu. be divided, of land
Hithp. divide land among themselves
Hiph. to receive a portion
base
חָלַק vb. be smooth, slippery
Qal smooth, slippery
Hiph. make smooth
base
H2505a חָלַק divide, share .. divide, apportion
. assign, distribute
. assign, impart
. share
. divide up = plunder the temple
. Impf. . reflex. divide oneself
. pass. be divided
. trans. assign, distribute
. . divide, apportion
. assign, distribute
. scatter
. be divided, of land
. divide land among themselves
. to receive a portion
H2505b חָלַק be smooth, slippery
2505 chalaq khaw-lak'
a primitive root; to be smooth (figuratively); by implication
(as smooth stones were used for lots) to apportion or
separate:--deal, distribute, divide, flatter, give, (have,
im-)part(-ner), take away a portion, receive, separate self,
(be) smooth(-er).
חָלַק (cha.laq) — to divide.
1) to divide, share, plunder, allot, apportion, assign
1a) (Qal)
1a1) to divide, apportion
1a2) to assign, distribute
1a3) to assign, impart
1a4) to share
1a5) to divide up, plunder
1b) (Niphal)
1b1) to divide oneself
1b2) to be divided
1b3) to assign, distribute
1c) (Piel)
1c1) to divide, apportion
1c2) to assign, distribute
1c3) to scatter
1d) (Pual) to be divided
1e) (Hiphil) to receive a portion or part
1f) (Hithpael) to divide among themselves
חָלַק (cha.laq) — to smooth.
1) to be smooth, slippery, deceitful
1a) (Qal) to be smooth, slippery
1b) (Hiphil)
1b1) to be smooth
1b2) to flatter
HVhi3mp/Sn — Verb hiphil imperfect third person masculine plural · suffixHVhi3mp/Sn
