Psalms 52:2 — Word Study
WLCהַ֭וּוֹת תַּחְשֹׁ֣ב לְשׁוֹנֶ֑ךָ כְּתַ֥עַר מְ֝לֻטָּ֗שׁ עֹשֵׂ֥ה רְמִיָּֽה׃
BSALebobôwʼ DoegDôʼêg EdomiteʼĔdômîy to tellnâgad ShaulShâʼûwl to sayʼâmar Lebobôwʼ DavidDâvid to(wards)ʼêl placebayith AhimelechʼĂchîymelek
| Greek | English | Parsing |
|---|---|---|
| הַ֭וּוֹת | destruction | Noun common, feminine plural absolute |
| תַּחְשֹׁ֣ב | it plots | Verb, Qal, imperfect second person masculine singular |
| לְשׁוֹנֶ֑ךָ | tongue your | Noun common both singular construct, suffix |
| כְּתַ֥עַר | like a razor | Preposition, noun common both singular absolute |
| מְ֝לֻטָּ֗שׁ | sharpened | Verb, Pual, participle (passive) masculine singular |
| עֹשֵׂ֥ה | O doer of | Verb, Qal, participle (active) masculine singular common |
| רְמִיָּֽה׃ | deceit | Noun common, feminine singular absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Your tongue devises destruction like a sharpened razor, O worker of deceit. |
| KJV | Thy tongue deviseth mischiefs; like a sharp razor, working deceitfully. |
| ASV | Thy tongue deviseth very wickedness, Like a sharp razor, working deceitfully. |
| YLT | Mischiefs doth thy tongue devise, Like a sharp razor, working deceit. |
| WEB | Your tongue plots destruction, like a sharp razor, working deceitfully. |
| BBE | Purposing destruction, using deceit; your tongue is like a sharp blade. |
Where they part company is תַּחְשֹׁ֣ב — see How Translations Differ.
The sentence is structured around a main clause with a simile and an address, emphasizing the destructive nature of speech.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbבּוֹא
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 52:2
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 Psalm of Condemnationgenerated
Psalm 52:2 presents a vivid critique of a deceitful individual, highlighting the destructive nature of their speech. The psalmist emphasizes that the tongue, often seen as a tool for communication, can also be a weapon that inflicts harm. This verse is situated within a broader context that explores themes of evil, falsehood, and the consequences of wickedness, as seen in the surrounding verses.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 50:19 | You unleash your mouth for evil and unharness your tongue for deceit. |
| 2 | Psalm 64:2–6 | Hide me from the scheming of the wicked, from the mob of workers of iniquity, |
| 3 | Psalm 140:2–3 | who devise evil in their hearts and stir up war all day long. |
| 4 | Proverbs 6:16–19 | There are six things that the LORD hates, seven that are detestable to Him: |
| 5 | Proverbs 30:14 | there is a generation whose teeth are swords and whose jaws are knives, devouring the oppressed from the earth and the needy from among men. |
The Treasury of Scripture Knowledge — 19 references, hung on the phrase they belong to
The Key Word — הַוּוֹת, Ha.Votgenerated
The noun הַוּוֹת (havvah) primarily means 'destruction' or 'calamity,' often with a negative connotation. It is derived from a root that indicates a strong desire, particularly one that leads to ruin or mischief. The parsing as a feminine plural noun suggests a focus on multiple instances or types of destruction.
In this verse, הַוּוֹת signifies the harmful outcomes that result from deceitful speech, aligning with the psalmist's condemnation of the individual who uses their tongue for evil. The word's association with desire highlights the intentionality behind such destructive actions.
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 features a main clause with the finite verb תַּחְשֹׁ֣ב, it plots, governing the subject לְשׁוֹנֶ֑ךָ, your tongue, and the object הַוּוֹת, destruction. This structure emphasizes the relationship between the tongue and the harm it causes.
The prepositional phrase כְּתַ֥עַר, like a razor, adds a simile that sharpens the imagery of the tongue's destructive capability, while the participial phrase מְ֝לֻטָּ֗שׁ, sharpened, describes the quality of the tongue's actions.
Septuagint Backgroundgenerated
The Septuagint translates הַוּוֹת as ἐν, which carries a sense of being within or among, suggesting a more abstract interpretation of destruction. This choice may reflect a broader understanding of the consequences of deceit.
For תַּחְשֹׁ֣ב, the Greek ἐλθεῖν indicates an action of coming or arriving, which could imply the plotting of deceit as an impending action rather than a completed one.
In plain words — the whole versegenerated
Psalm 52:2 warns against the destructive power of deceitful speech. It compares the tongue to a sharpened razor, indicating that harmful words can cut deeply. The verse highlights the intention behind such speech, calling out the individual who uses their words to cause harm.
Frequently Asked Questionsgenerated
It means that the way someone speaks can lead to harmful outcomes, causing pain or suffering to others.
The comparison emphasizes the sharpness and potential harm of deceitful words, suggesting they can cut as deeply as a blade.
This title indicates that the person is actively engaged in deceitful actions, suggesting a pattern of behavior rather than a one-time occurrence.
This verse contributes to the psalm's theme of condemning wickedness and highlighting the consequences of evil speech and actions.
Reflection Questionsgenerated
- In what ways have I seen words cause harm in my own life or the lives of others?
- How can I be more mindful of the words I speak and their potential impact?
- What are some examples of deceitful speech I encounter in daily life?
- How can I promote honesty and integrity in my conversations with others?
The early church on this verse — how the Fathers read it
Augustine of Hippo comments on this verse, emphasizing the continuous nature of deceitful thoughts expressed through the tongue.
"In iniquity the whole day upon injustice has your tongue thought" [Psalms 52:2]: that is, in the whole of time, without weariness, without intermission, without cessation.Early Church Fathers on Psalms 52 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Psalms 52:2 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleThy tongue deviseth mischiefs,.... Abundance of mischiefs, in a variety of ways, against many persons, even all good men.
Read John Gill on Psalms 52 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryThy tongue deviseth mischiefs; like a sharp rasor, working deceitfully. Thy tongue - the organ of thy inner man. Like a sharp razor.
Read Robert Jamieson on Psalms 52 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleDeviseth i.e. expresseth what thy wicked mind had devised. Thus skilfulness is ascribed to those hands which are governed by a skilful or prudent man, . This word implies that Doeg’ s words were not uttered rashly and unadvisedly, but with premeditated malice, and a mischievous design, which he waited for an opportunity to execute; and therefore he readily took the first occasion which offered itself. Like a sharp razor, working deceitfully; wherewith a man pretending only to shave off the hair, doth suddenly and unexpectedly cut the throat. So Doeg pretended only to vindicate himself from the imputation of disloyalty, , but really intended to expose the priests, who were friends to David…
Read Matthew Poole on Psalms 52 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 52:2 Thy tongue deviseth mischiefs; like a sharp razor, working deceitfully.Ver. 2. Thy tongue deviseth mischiefs] i.e. Venteth the mischievous devices of thy mind, being an interpreter and an instrument fit for such a purpose, Cogitat, id est eructat. Such another Doeg was Nicholas Saunders, priest, the firebrand of Earl Desmond’ s rebellion in Ireland, A. D. 1580, a restless and wretched man, whose foul mouth was at length stopped with famine that had been ever open to stir up rebellions against the state; that had uttered so many blasphemies against God and his holy truth, and invented so many loud and lewd lies against men. Like a sharp razor, working deceitfully] That, instead…
Read John Trapp on Psalms 52 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(2) Working deceitfully.—Better, working guile. (For the metaphor, see Psalms 55:21; Psalms 57:4, &c)
Read Charles John Ellicott on Psalms 52 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 2. Deviseth mischiefs] Lies and slanders proceeding from the tongue argue the desperate wickedness of the heart. Like a sharp razor, working deceitfully.] Which instead of taking off the beard, cuts and wounds the flesh; or as the operator who, when pretending to trim the beard, cuts the throat.
Read AdamClarke on Psalms 52 →CambridgeThe Cambridge Bible for Schools and Colleges2. Thy tongue deviseth] Cp. Psalms 35:20. Sins of the tongue—falsehood, slander, false witness, and the like—are frequently denounced in the Psalms and by the Prophets. See Psalms 5:9; Psalms 10:7; Psalms 12:2 ff; Micah 6:12; Jeremiah 9:3; &c. mischiefs] R.V., very wickedness (as in Psalms 5:9); or destruction, perhaps not without a reminiscence of the original meaning of the word, a yawning gulf, for his tongue is ready to swallow up (Psalms 52:4) the righteous. The plur. denotes mischief or destructiveness of every kind. like a sharp rasor] Lit., like a whetted rasor, which cuts you before you are aware, as you handle it incautiously. The tongue and its words are elsewhere compared to…
Read Cambridge on Psalms 52 →Albert Barnes1798–1870Barnes' Notes on the BibleThy tongue deviseth mischiefs - The word rendered “mischiefs” means (a) desire, cupidity: Proverbs 10:3; then (b) fall, ruin, destruction, wickedness: Psalms 5:9; Psalms 38:12.
Read Albert Barnes on Psalms 52 →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
Your tongue devises destruction like a sharpened razor, O worker of deceit.
Your tongue plots destruction, like a sharp razor, working deceitfully.
Your tongue devises destruction like a sharpened razor, O worker of deceit.
Your tongue carries out your destructive plans; it is as effective as a sharp razor, O deceiver.
Tyndale line
Thy tongue deviseth mischiefs; like a sharp razor, working deceitfully.
Thy tongue deviseth very wickedness, Like a sharp razor, working deceitfully.
Thy tongue deviseth very wickedness; like a sharp razor, working deceitfully.
Thy tongue deviseth mischiefs; like a sharp razor, working deceitfully.
Thy tongue imagineth mischiefe, and is like a sharpe rasor, that cutteth deceitfully.
Strictly literal
Thy tongue deviseth mischievous things, like a sharp razor, practising deceit.
Mischiefs doth thy tongue devise, Like a sharp razor, working deceit.
Your tongue devises mischiefs, || Like a sharp razor, working deceit.
(52:4) Thy tongue deviseth mischiefs, like a sharpened razor, thou worker of deceit.
Your tongue plans destruction like a sharp razor, working deceitfully.
From the Latin
They are corrupted, and become abominable in iniquities: there is none that doth good.
Simplified
You plot to make people suffer; your words cut like a sharp razor, you liar!
Purposing destruction, using deceit; your tongue is like a sharp blade.
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 (MT) of Psalms 52:2 reads, "הַ֭וּוֹת תַּחְשֹׁ֣ב לְשׁוֹנֶ֑ךָ כְּתַ֥עַר מְ֝לֻטָּ֗שׁ עֹשֵׂ֥ה רְמִיָּֽה׃" The Septuagint (LXX) agrees with the MT in meaning, as all seven words correspond directly, although the word order and articles are different due to the nature of Greek syntax. There are no significant differences noted in the Samaritan Pentateuch or the Dead Sea Scrolls for this verse, indicating a strong textual consistency across these ancient witnesses.
הַ֭וּוֹת תַּחְשֹׁ֣ב לְשׁוֹנֶ֑ךָ כְּתַ֥עַר מְ֝לֻטָּ֗שׁ עֹשֵׂ֥ה רְמִיָּֽה׃
7 of the 7 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 52:2
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.
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.
The Hebrew word חָשַׁב (chashab) is a primitive root meaning to think, account, or devise. It encompasses a range of actions including planning, valuing, and inventing, both for humans and in relation to God. The entries indicate various grammatical forms, such as Qal, Niphal, Piel, and Hithpael, each reflecting different nuances of thought and consideration.
חָשַׁב vb. think, account
Qal
of man:
think, account
devise, plan, mean
charge, impute
esteem, value, regard
invent ingenious and artistic things
of God:
think
devise, plan, mean
inpute, reckon
esteem, value, regard
invent ingenious and artistic things
Niph.
be accounted, thought, esteemed
be computed, reckoned
be imputed to any one
Pi.
think upon, consider, be mindful of
think to do, devise, plan
count, reckon, the years since a sale of land
Hithp. among the nations it shall not reckon itself
base
H2803 חָשַׁב think, account .. of man: . think, account
. devise, plan, mean
. charge, impute
. esteem, value, regard
. invent ingenious and artistic things
. of God: . think
. devise, plan, mean
. inpute, reckon
. esteem, value, regard
. invent ingenious and artistic things
. . be accounted, thought, esteemed
. be computed, reckoned
. be imputed to any one
. . think upon, consider, be mindful of
. think to do, devise, plan
. count, reckon, the years since a sale of land
. among the nations it shall not reckon itself
2803 chashab khaw-shab'
a primitive root; properly, to plait or interpenetrate, i.e.
(literally) to weave or (gen.) to fabricate; figuratively, to
plot or contrive (usually in a malicious sense); hence (from
the mental effort) to think, regard, value, compute:--(make)
account (of), conceive, consider, count, cunning (man, work,
workman), devise, esteem, find out, forecast, hold, imagine,
impute, invent, be like, mean, purpose, reckon(-ing be made),
regard, think.
חָשַׁב (cha.shav) — to devise: design.
: design/skillful
1) to think, plan, esteem, calculate, invent, make a judgment, imagine, count
1a) (Qal)
1a1) to think, account
1a2) to plan, devise, mean
1a3) to charge, impute, reckon
1a4) to esteem, value, regard
1a5) to invent
1b) (Niphal)
1b1) to be accounted, be thought, be esteemed
1b2) to be computed, be reckoned
1b3) to be imputed
1c) (Piel)
1c1) to think upon, consider, be mindful of
1c2) to think to do, devise, plan
1c3) to count, reckon
1d) (Hithpael) to be considered
חָשַׁב (cha.shav) — to devise: count.
: count/regard_as
1) to think, plan, esteem, calculate, invent, make a judgment, imagine, count
1a) (Qal)
1a1) to think, account
1a2) to plan, devise, mean
1a3) to charge, impute, reckon
1a4) to esteem, value, regard
1a5) to invent
1b) (Niphal)
1b1) to be accounted, be thought, be esteemed
1b2) to be computed, be reckoned
1b3) to be imputed
HVqi2ms — Verb · Qal · imperfect second person masculine singularHVqi2ms
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
תַּ֫עַר (ta'ar) refers to a razor or sheath, emphasizing the concept of making bare or empty. It is derived from a root meaning to make naked and can denote both a knife or razor and a scabbard. The entries consistently highlight its dual meaning without significant disagreement.
תַּ֫עַר n.m. razor, sheath
base
H8593 תַּ֫עַר razor, sheath
8593 ta`ar tah'-ar
from 6168; a knife or razor (as making bare): also a scabbard
(as being bare, i.e. empty):--(pen-)knife, razor, scabbard,
shave, sheath.
see HEBREW for 06168
תַּ֫עַר (ta.ar) — razor.
1) razor, sheath (making naked)
1a) razor
1b) sheath (of sword)
HR/Ncbsa — Preposition · noun common both singular absoluteHR/Ncbsa
Razor
The Nazarites were forbidden to make use of the razor (Num. 6:5; Judg. 13:5). At their consecration the Levites were shaved all over with a razor (Num. 8:7; comp. Ps. 52:2; Ezek. 5:1).
Besides other usages, the practice of shaving the head after the completion of a vow must have created among the Jews a necessity for the special trade of a barber. (Leviticus 14:8; Numbers 6:9,18; 8:7; Judges 13:5; Isaiah 7:20; Ezekiel 5:1; Acts 18:18) The instruments of his work were probably, as in modern times, the razor, the basin, the mirror, and perhaps also the scissors. See (2 Samuel 14:26) Like the Levites, the Egyptian priests were accustomed to shave their whole bodies.
לָטַשׁ (latash) is a Hebrew verb meaning to hammer, sharpen, or whet. It describes the action of creating an edge, particularly in the context of sharpening a sword. The term appears in various forms, including a participle for someone who hammers or sharpens. There are no significant disagreements among the lexicons regarding its meaning.
[לָטַשׁ] vb. hammer, sharpen, whet
Qal
hammer
sharpen sword
Pu. a sharpened razor
base
H3913 לָטַשׁ hammer, sharpen, whet
3913 latash law-tash'
a primitive root; properly, to hammer out (an edge), i.e. to
sharpen:--instructer, sharp(-en), whet.
לָטַשׁ (la.tash) — to sharpen.
1) to sharpen, hammer, whet
1a) (Qal)
1a1) to hammer
1a2) to sharpen (sword)
1a3) hammerer (participle)
1b) (Pual) to be sharpened
HVPsmsa — Verb · Pual · participle (passive) masculine singularHVPsmsa
עָשָׂה (asah) is a Hebrew verb meaning to do or make, encompassing a wide range of actions such as producing, preparing, and observing. It can refer to both concrete and abstract activities, including making offerings and attending to tasks. The verb also has forms indicating passive meanings, such as being made or offered. Notably, the Piel form refers to pressing or squeezing.
עָשָׂה 2622 vb. do, make
Qal 2524
do (1560 t.)
deal with
oft. in phr. do kindness with
abs. act, act with effect
make (670 t.)
produce, yield
prepare, esp. of dressing and cooking food
make offering
attend to, put in order
observe, celebrate, religious festival
acquire property of various kinds
appoint priests
bring about of י׳’s effecting a deliverance
use
spend, pass, days of life
Niph.
97be done
be made, of concr. things
be produced from vine
be prepared, of food
be offered
be observed, passover
be used
Pu. I was made
base
[עָשָׂה] vb. Pi. press, squeeze
base
H6213a עָשָׂה do, make .. . do (1560 + t.)
. deal with
. oft. in phr. do kindness with
. abs. act, act with effect
. . make (670 + t.)
. produce, yield
. prepare, esp. of dressing and cooking food
. make offering
. attend to, put in order
. observe, celebrate, religious festival
. acquire property of various kinds
. appoint priests
. bring about of י׳’s effecting a deliverance
. use
. spend, pass, days of life
. . be done
. . be made, of concr. things
. be produced from vine
. be prepared, of food
. be offered
. be observed, passover
. be used
. I was made
H6213b עָשָׂה Pi. press, squeeze
6213 `asah aw-saw'
a primitive root; to do or make, in the broadest sense and
widest application (as follows):--accomplish, advance,
appoint, apt, be at, become, bear, bestow, bring forth,
bruise, be busy, X certainly, have the charge of, commit, deal
(with), deck, + displease, do, (ready) dress(-ed), (put in)
execute(-ion), exercise, fashion, + feast, (fight-)ing man, +
finish, fit, fly, follow, fulfill, furnish, gather, get, go
about, govern, grant, great, + hinder, hold ((a feast)), X
indeed, + be industrious, + journey, keep, labour, maintain,
make, be meet, observe, be occupied, offer, + officer, pare,
bring (come) to pass, perform, pracise, prepare, procure,
provide, put, requite, X sacrifice, serve, set, shew, X sin,
spend, X surely, take, X thoroughly, trim, X very, + vex, be
(warr-)ior, work(-man), yield, use.
עָשָׂה (a.sah) — to make: do.
: do/perform
1) to do, fashion, accomplish, make
1a) (Qal)
1a1) to do, work, make, produce
1a1a) to do
1a1b) to work
1a1c) to deal (with)
1a1d) to act, act with effect, effect
1a2) to make
1a2a) to make
1a2b) to produce
1a2c) to prepare
1a2d) to make (an offering)
1a2e) to attend to, put in order
1a2f) to observe, celebrate
1a2g) to acquire (property)
1a2h) to appoint, ordain, institute
1a2i) to bring about
1a2j) to use
1a2k) to spend, pass
1b) (Niphal)
1b1) to be done
1b2) to be made
1b3) to be produced
1b4) to be offered
1b5) to be observed
1b6) to be used
1c) (Pual) to be made
עָשָׂה (a.sah) — to press.
(Piel) to press, squeeze
עָשָׂה (a.sah) — to make.
: make(OBJECT)
1) to do, fashion, accomplish, make
1a) (Qal)
1a1) to do, work, make, produce
1a1a) to do
1a1b) to work
1a1c) to deal (with)
1a1d) to act, act with effect, effect
1a2) to make
1a2a) to make
1a2b) to produce
HVqrmsc — Verb · Qal · participle (active) masculine singular commonHVqrmsc
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…
רְמִיָּה (rmiyah) refers to both deceit and slackness. It is derived from the root word for remissness and encompasses meanings such as treachery, guile, and idleness. The entries indicate a dual focus on moral failure and a lack of diligence, but do not provide specific verse references.
רְמִיָּה n.f. deceit, treachery
base
רְמִיָּה n.f. laxness, slackness
base
H7423a רְמִיָּה deceit, treachery H7423b רְמִיָּה laxness, slackness
7423 rmiyah rem-ee-yaw'
from 7411; remissness, treachery:--deceit(- ful, -fully),
false, guile, idle, slack, slothful.
see HEBREW for 07411
רְמִיָּה (re.miy.yah) — deceit.
deceit, treachery
רְמִיָּה (re.miy.yah) — slackness.
laxness, slackness, slackening
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…