Psalms 52:4 — Word Study
WLCאָהַ֥בְתָּ כָֽל־ דִּבְרֵי־ בָ֗לַע לְשׁ֣וֹן מִרְמָֽה׃
BSAtonguelâshôwn [language, speech]
| Greek | English | Parsing |
|---|---|---|
| אָהַ֥בְתָּ | you love | Verb, Qal, perfect second person masculine singular |
| כָֽל־ | all | Noun common, masculine singular construct |
| דִּבְרֵי־ | words of | Noun common, masculine plural construct |
| בָ֗לַע | swallowing | Noun common, masculine singular absolute |
| לְשׁ֣וֹן | a tongue of | Noun common, both singular construct |
| מִרְמָֽה׃ | deceit | Noun common, feminine singular absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | You love every word that devours, O deceitful tongue. |
| KJV | Thou lovest all devouring words, O thou deceitful tongue. |
| ASV | Thou lovest all devouring words, O thou deceitful tongue. |
| YLT | Thou hast loved all devouring words, O thou deceitful tongue. |
| WEB | You love all devouring words, you deceitful tongue. |
| BBE | Destruction is in all your words, O false tongue. |
The translations agree on the meaning of the verse without significant variation.
The main clause is clear, with a straightforward subject-verb-object structure that emphasizes the psalmist's condemnation.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbהַוָּה
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 52:4
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 — Psalm 52: A Reflection on Deceitgenerated
Psalm 52:4 addresses the destructive nature of a deceitful tongue, emphasizing how it loves words that harm others. This verse is situated within a broader context that critiques those who prefer evil over good, as seen in the preceding verse, Psalm 52:3. The psalmist warns of the consequences that await such deceitful behavior, making it a powerful reflection on the importance of truthfulness in speech.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | 1 Samuel 22:18–19 | So the king ordered Doeg, “You turn and strike down the priests!” And Doeg the Edomite turned and struck down the priests himself. On that day he killed eighty-five men who wore the linen ephod. |
| 2 | James 3:6–9 | The tongue also is a fire, a world of wickedness among the parts of the body. It pollutes the whole person, sets the course of his life on fire, and is itself set on fire by hell. |
The Treasury of Scripture Knowledge — 2 references, hung on the phrase they belong to
The Key Word — אָהַ֥בְתָּ, 'a.Hav.tagenerated
The verb אָהַבְתָּ (*'ahavta*) is a perfect second person masculine singular form of the root הַוָּה (H157), meaning 'to love.' This word encompasses various forms of affection, including love for others, God, and even appetites for things like wisdom. In this verse, it indicates a strong desire for destructive words.
The use of the second person implies direct address, emphasizing the psalmist's condemnation of the deceitful tongue's affection for harmful speech. This highlights the moral implications of one's choices in language.
How Translations Differ — measured against the Berean Standard Biblegenerated
The translations agree here, all rendering the verse similarly without significant variation.
Sentence Structuregenerated
The finite verb אָהַ֥בְתָּ (*'you love*) governs the entire verse, with a noun phrase as its object: כָֽל־ דִּבְרֵי־ בָ֗לַע (*every word that devours*). The structure emphasizes the relationship between the subject and the object, illustrating the psalmist's focus on the tongue's destructive affection.
The word order places the subject first, drawing attention to the deceitful tongue and its love for harmful words, which serves to highlight the moral critique being made.
Septuagint Backgroundgenerated
In the Septuagint, the Hebrew word אָהַ֥בְתָּ is translated as ἀδικίαν (*injustice*), which shifts the focus slightly from love of words to love of wrongdoing. This choice suggests a broader interpretation of the deceitful tongue's nature, emphasizing its connection to injustice.
The Greek translation reflects an understanding of the tongue as not only deceitful but also as a source of moral corruption.
In plain words — the whole versegenerated
Psalm 52:4 tells us that the deceitful tongue loves every word that devours, highlighting the destructive nature of such speech. This verse is part of a psalm that critiques those who prefer evil over good, warning of the consequences of deceitful language.
Frequently Asked Questionsgenerated
Loving words that devour refers to having a strong desire for speech that is harmful or destructive, indicating a preference for deceit over truth.
This verse reflects the psalm's broader theme of critiquing deceitful behavior and the consequences that come from loving evil.
Examples include lies, slander, and manipulation, as seen in various narratives throughout the Old Testament, such as in the stories of Jacob and Esau.
The tongue is described as deceitful because it can be used to mislead, hurt, or harm others through falsehoods and treachery.
Reflection Questionsgenerated
- In what ways do I see the impact of deceitful words in my life or community?
- How can I ensure that my speech reflects truth and integrity?
- What steps can I take to avoid being influenced by harmful language?
- How does this verse challenge me to examine my own words and their effects on others?
The early church on this verse — how the Fathers read it
The early Church Fathers referenced this verse to discuss the nature of speech and its moral implications. Quotations from Gregory of Nazianzus and Augustine of Hippo illustrate their reflections on deceit and the tongue.
The old confusion of tongues was beneficial when people, who were of one language in wickedness and impiety, just as some still are, were building the tower.Early Church Fathers on Psalms 52 →
"You have loved malice above benignity" [Psalms 52:4]. Before you was benignity; herself you should have loved.Early Church Fathers on Psalms 52 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Psalms 52:4 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleThou lovest all devouring words,.... Or "words of swallowing up" (y); such as lies, calumnies, and detractions are, which devour the characters and reputations of men, and are the cause sometimes of
Read John Gill on Psalms 52 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryThou lovest all devouring words, O thou deceitful tongue. Thou lovest all devouring words, O ... deceitful tongue - resumed from Psalms 52:2-3, to mark the inner and invariable connection between sin and its penalty.
Read Robert Jamieson on Psalms 52 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleDevouring words, such as might swallow up and destroy a whole family at once.
Read Matthew Poole on Psalms 52 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 52:4 Thou lovest all devouring words, O [thou] deceitful tongue.Ver. 4. Thou lovest all devouring words] Verba devoratoria ; the Greek hath it, καταποντισμου, that devour and swallow up, so as the sea doth things cast into it. So elsewhere, their throat is an open sepulchre, which devoureth all bodies, but rendereth none without a miracle. Some render it, Verba voraginis, the words of a whirlpool, which first turns men around, and then sucks them in. Others, Verba absorptionis, in reference to that use of the tongue, which is to sup up dish meats; Sic lingua attrahit homines ita ut absorbeantur, saith Vatablus. The Vulgate hath it, Verba praecipitationis, words that hurl one down…
Read John Trapp on Psalms 52 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(4) Devouring words.—Literally, words of swallowing, such as swallow down (comp. Psalms 5:9, where the throat is called “an open sepulchre”) a neighbour’s life, honour, and goods.
Read Charles John Ellicott on Psalms 52 →CambridgeThe Cambridge Bible for Schools and Colleges4. devouring words] Lit., words of swallowing up. Cp. the use of the verb in Psalms 35:25, “We have swallowed him up”: and Psalms 53:4. O thou deceitful tongue] This rendering is certainly preferable to that of the margin, ‘and the deceitful tongue.’ The bold identification of the offender with the offending member is far more vigorous, and perfectly legitimate. Cp. Psalms 120:2-3; Psalms 12:3; 1 Kings 19:18.
Read Cambridge on Psalms 52 →Albert Barnes1798–1870Barnes' Notes on the BibleThou lovest all devouring words - All words that tend to devour or “swallow up” reputation and happiness.
Read Albert Barnes on Psalms 52 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible4. All devouring words—Literally, all words that gulp down. Words which swallow a man, as a voracious animal gulps his food without mastication. All such words of falsehood this “hero” in crime and perfidy loved, and none others.
Read Daniel Denison Whedon 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
You love every word that devours, O deceitful tongue.
You love all devouring words, you deceitful tongue.
You love every word that devours, O deceitful tongue.
You love to use all the words that destroy, and the tongue that deceives.
Tyndale line
Thou lovest all devouring words, O thou deceitful tongue.
Thou lovest all devouring words, O thou deceitful tongue.
Thou lovest all devouring words, O thou deceitful tongue.
Thou lovest all devouring words, O thou deceitful tongue.
Thou louest all wordes that may destroye, O deceitfull tongue!
Strictly literal
Thou hast loved all devouring words, O deceitful tongue!
Thou hast loved all devouring words, O thou deceitful tongue.
You have loved all devouring words, || O you deceitful tongue.
(52:6) Thou lovest all words of destruction, the tongue of deceit.
You love all words that devour others, you deceitful tongue.
From the Latin
All have gone aside, they are become unprofitable together, there is none that doth good, no not one.
Simplified
You love slanderous words that destroy others, you liar!
Destruction is in all your words, O false tongue.
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the MACULA Hebrew treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran
The Masoretic Text and the Septuagint agree on the wording of this verse, with all six words matched. The Septuagint follows the Hebrew closely, maintaining the same meaning while employing its own grammatical structure.
אָהַ֥בְתָּ כָֽל־ דִּבְרֵי־ בָ֗לַע לְשׁ֣וֹן מִרְמָֽה׃
6 of the 6 words are matched. This is the word-by-word correspondence, not the Septuagint's own sentence — its word order and its articles are its own.
Four traditions, not one. “On the leather” means the letters physically survive on the scroll, as against letters an editor has supplied to fill a hole in it — a restoration is a scholar’s reading, not a reading of the manuscript. Words in [square brackets] are supplied; the notes count them apart from what survives.
The map of this verse — what each word keeps company with
This is a map of two things, both counted rather than judged. Company kept: which words stand within three words of each of these, anywhere in the Hebrew Bible — the thicker the line, the more often the pair meet compared with chance. Built from: the words a word is made out of, taken from its own Strong’s entry. It is not a map of meaning: nothing here claims two words mean the same thing. Click any circle to see the numbers behind it.
Lexicons — every word in Psalms 52:4
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.
The Hebrew word אָהֵב (*'ahab*) means 'to love' and encompasses various forms of affection, including human love for others, love for God, and even appetites for things like food and wisdom. It can also refer to friendship and divine love towards humanity, particularly Israel. The entries indicate that it can function in different grammatical forms, such as participles for 'lovely' or 'loveable'.
אָהֵב 216 vb. love
Qal
human love to human object
less oft. of appetite
love to God
esp. Pt.
of divine love
Niph. Pt. pl. lovely, loveable
Pi.
friends
lovers
base
H157 אָהֵב love
157 'ahab aw-hab'
or raheb {aw-habe'}; a primitive root; to have affection for
(sexually or otherwise):--(be-)love(-d, -ly, -r), like,
friend.
אָהֵב (a.hav) — to love: lover.
: lover
1) to love
1a) (Qal)
1a1) human love for another, includes family, and sexual
1a2) human appetite for objects such as food, drink, sleep, wisdom
1a3) human love for or to God
1a4) act of being a friend
1a4a) lover (participle)
1a4b) friend (participle)
1a5) God's love toward man
1a5a) to individual men
1a5b) to people Israel
1a5c) to righteousness
1b) (Niphal)
1b1) lovely (participle)
1b2) loveable (participle)
1c) (Piel)
1c1) friends
1c2) lovers (fig. of adulterers)
2) to like
Also means: a.hav (אָהֵב ": friend" H0157H)
אָהֵב (a.hav) — to love: friend.
: friend
1) to love
1a) (Qal)
1a1) human love for another, includes family, and sexual
1a2) human appetite for objects such as food, drink, sleep, wisdom
1a3) human love for or to God
1a4) act of being a friend
1a4a) lover (participle)
1a4b) friend (participle)
1a5) God's love toward man
1a5a) to individual men
HVqp2ms — Verb · Qal · perfect second person masculine singularHVqp2ms
luv ('ahebh, 'ahabhah, noun; phileo, agapao, verb; agape, noun): Love to both God and man is fundamental to true religion, whether as expressed in the Old Testament or the New Testament. Jesus Himself declared that all the law and the prophets hang upon love (Mt 22:40; Mr 12:28-34). Paul, in his matchless ode on love (1Co 13), makes it the greatest of the graces of the Christian life--greater than speaking with tongues, or the gift of prophecy, or the possession of a faith of superior excellence; for without love all these gifts and graces, desirable and useful as they are in themselves, are as nothing, certainly of no permanent value in the sight of God. Not that either Jesus or Paul underestimates the faith from which all the graces proceed, for this grace is recognized as…
Love
This word seems to require explanation only in the case of its use by our Lord in his interview with “Simon, the son of Jonas,” after his resurrection (John 21:16, 17). When our Lord says, “Lovest thou me?” he uses the Greek word agapas; and when Simon answers, he uses the Greek word philo, i.e., “I love.” This is the usage in the first and second questions put by our Lord; but in the third our Lord uses Simon’s word. The distinction between these two Greek words is thus fitly described by Trench:, ”Agapan has more of judgment and deliberate choice; philein has more of attachment and peculiar personal affection. Thus the ‘Lovest thou’ (Gr. agapas) on the lips of the Lord seems to Peter at this moment too cold a word, as though his Lord were keeping him at a distance, or at least not inviting him to draw near, as in the…
GOD IS LOVE; AND HE THAT DWELLETH IN LOVE DWELLETH IN GOD, AND GOD IN HIM, 1Jo 4:16. Love is a chief attribute of Jehovah, the length and breadth and height and depth of which are beyond comprehension, for they are infinite, Eph 3:18,19. Between the three Persons of the Godhead, love is unutterable full, perfect, and blissful; towards holy angels and Christians, God’s love is an infinite fatherly complacency and affection; towards sinners, it is immeasurable compassion. It is shown in all his works and ways, and dictated his holy law, but is most signally displayed in the gospel, Joh 3:16. "Herein is love."
Holy love in man would make the whole heart and soul supremely delight in and obey God, and cordially and practically love all beings according to their character-the good…
→ OF CHILDREN FOR PARENTS
See CHILDREN
→ OF GOD, LOVE OF
כֹּל (kol) means 'all' or 'the whole.' It can refer to totality, including every person or thing, and is often used with a following genitive to specify what is included. The term can also denote a broader sense of everything in existence or all circumstances of life. The lexicons do not show significant disagreement on its meanings.
כֹּל once כּוֹל n.m. the whole, all
with foll. gen. (as usually) the whole of, to be rendered, however, often in our idiom, to avoid stiffness, any or every
Absolutely:
without the art., all things, all
with the art. הַכֹּל
where the sense is limited by the context to things (or persons) just mentioned
in a wider sense, all, whether of all mankind or of all living things, the universe, or of all the circumstances of life (chiefly late)
base
H3605 כֹּל once כּוֹל the whole, all . with foll. gen. (as usually) the whole of, to be rendered, however, often in our idiom, to avoid stiffness, any or every
. Absolutely: . without the art., all things, all
. with the art. הַכֹּל . where the sense is limited by the context to things (or persons) just mentioned
. in a wider sense, all, whether of all mankind or of all living things, the universe, or of all the circumstances of life (chiefly late)
3605 kol kole
or (Jer. 33:8) kowl {kole}; from 3634; properly, the whole;
hence, all, any or every (in the singular only, but often in a
plural sense):--(in) all (manner, (ye)), altogether, any
(manner), enough, every (one, place, thing), howsoever, as
many as, (no-)thing, ought, whatsoever, (the) whole,
whoso(-ever).
see HEBREW for 03634
כֹּל (kol) — all.
1) all, the whole
1a) all, the whole of
1b) any, each, every, anything
1c) totality, everything
Aramaic equivalent: kol (כֹּל "all" H3606)
HNcmsc — Noun common · masculine singular constructHNcmsc
ol: Used in various combinations, and with different meanings.
(1) All along, "Weeping all along as he went" (Jer 41:6), i.e. throughout the whole way he went, feigning equal concern with the men from Shiloh, etc., for the destruction of the Temple, so as to put them off their guard.
(2) All in all, "That God may be all in all" (1Co 15:28, Greek: panta en pasin, "all things in all (persons and) things"). "The universe, with all it comprises, will wholly answer to God's will and reflect His mind" (Dummelow).
דָּבָר (dabar) means 'word' or 'speech' and encompasses a range of meanings including discourse, saying, and matter. It can refer to anything spoken or a topic of discussion, extending to concepts like business or affairs. The entries consistently highlight its use in various contexts, but do not indicate any significant disagreement among lexicographers.
דָּבָר 1439 n.m. speech, word
sg. speech, discourse, saying, word, as the sum of that which is spoken
sg. saying, utterance, sentence, as a section of a discourse
sg. a word, words
sg. matter, affair, thing about which one speaks
base
H1697 דָּבָר speech, word . sg. speech, discourse, saying, word, as the sum of that which is spoken
. sg. saying, utterance, sentence, as a section of a discourse
. sg. a word, words
. sg. matter, affair, thing about which one speaks
1697 dabar daw-baw'
from 1696; a word; by implication, a matter (as spoken of) or
thing; adverbially, a cause:--act, advice, affair, answer, X
any such (thing), because of, book, business, care, case,
cause, certain rate, + chronicles, commandment, X
commune(-ication), + concern(-ing), + confer, counsel, +
dearth, decree, deed, X disease, due, duty, effect, +
eloquent, errand, (evil favoured-)ness, + glory, + harm, hurt,
+ iniquity, + judgment, language, + lying, manner, matter,
message, (no) thing, oracle, X ought, X parts, + pertaining, +
please, portion, + power, promise, provision, purpose,
question, rate, reason, report, request, X (as hast) said,
sake, saying, sentence, + sign, + so, some (uncleanness),
somewhat to say, + song, speech, X spoken, talk, task, + that,
X there done, thing (concerning), thought, + thus, tidings,
what(-soever), + wherewith, which, word, work.
see HEBREW for 01696
דָּבָר (da.var) — word.
: word/speech/command
1) speech, word, speaking, thing
1a) speech
1b) saying, utterance
1c) word, words
1d) business, occupation, acts, matter, case, something, manner (by extension)
דָּבָר (da.var) — word: speaking.
: speaking
1) speech, word, speaking, thing
1a) speech
1b) saying, utterance
1c) word, words
1d) business, occupation, acts, matter, case, something, manner (by extension)
דָּבָר (da.var) — word: thing.
: thing/matter
1) speech, word, speaking, thing
1a) speech
1b) saying, utterance
1c) word, words
1d) business, occupation, acts, matter, case, something, manner (by extension)
דָּבָר (da.var) — word: promised.
: promised/duty
1) speech, word, speaking, thing
1a) speech
1b) saying, utterance
1c) word, words
1d) business, occupation, acts, matter, case, something, manner (by extension)
דָּבָר (da.var) — word: deed.
: deed
HNcmpc — 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…
בֶ֫לַע (bela`) refers to the act of swallowing or devouring, often used figuratively to denote destruction or ruin. It can also refer to the object that has been swallowed. The word is derived from a related term and encompasses meanings related to consumption and loss.
בֶ֫לַע n.[m.] swallowing, devouring, thing swallowed.
swallowing = destruction
thing swallowed
base
H1105 בֶ֫לַע
1105 bela` beh'-lah
from 1104; a gulp; figuratively, destruction:--devouring,
that which he hath swallowed up.
see HEBREW for 01104
בֶ֫לַע (be.la) — swallowing.
1) a swallowing, devouring (fig. for ruin)
2) a thing swallowed
HNcmsa — Noun common · masculine singular absoluteHNcmsa
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)
N-cs | Suff — Noun common · both singular constructHNcbsc
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…
מִרְמָה (mirmah) refers to deceit or treachery. It is derived from the root word meaning to deceive and encompasses concepts like fraud, guile, and craftiness. The term appears in contexts that highlight dishonesty and trickery.
מִרְמָה n.f. deceit, treachery
base
H4820 מִרְמָה deceit, treachery
4820 mirmah meer-maw'
from 7411 in the sense of deceiving; fraud:--craft,
deceit(-ful, -fully), false, feigned, guile, subtilly,
treachery.
see HEBREW for 07411
מִרְמָה (mir.mah) — deceit.
deceit, treachery
HNcfsa — Noun common · feminine singular absoluteHNcfsa
de-set' (mirmah; (dolos)): The intentional misleading or beguiling of another; in Scripture represented as a companion of many other forms of wickedness, as cursing (Ps 10:7), hatred (Pr 26:24), theft, covetousness, adultery, murder (Mr 7:22; Ro 1:29). The Revised Version (British and American) introduces the word in Pr 14:25; 2Th 2:10; but in such passages as Ps 55:11; Pr 20:17; 26:26; 1Th 2:3, renders a…