Psalms 58:5 — Word Study
WLCאֲשֶׁ֣ר לֹא־ יִ֭שְׁמַע לְק֣וֹל מְלַחֲשִׁ֑ים חוֹבֵ֖ר חֲבָרִ֣ים מְחֻכָּֽם׃
BSAragechêmâh likenessdᵉmûwth ragechêmâh serpentnâchâsh likekᵉmôw cobrapethen deafchêrêsh to shutterʼâṭam earʼôzen
| Greek | English | Parsing |
|---|---|---|
| אֲשֶׁ֣ר | which | Particle |
| לֹא־ | not | Particle |
| יִ֭שְׁמַע | it listens | Verb, Qal, imperfect third person masculine singular |
| לְק֣וֹל | to [the] sound of | Preposition, noun common masculine singular construct |
| מְלַחֲשִׁ֑ים | charmers | Verb, Piel, participle (active) masculine plural |
| חוֹבֵ֖ר | [one who] casts | Verb, Qal, participle (active) masculine singular |
| חֲבָרִ֣ים | spells | Noun common, masculine plural absolute |
| מְחֻכָּֽם׃ | skillful | Verb, Pual, participle (passive) masculine singular |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | refusing to hear the tune of the charmer who skillfully weaves his spell. |
| KJV | Which will not hearken to the voice of charmers, charming never so wisely. |
| ASV | Which hearkeneth not to the voice of charmers, Charming never so wisely. |
| YLT | Which hearkeneth not to the voice of whisperers, A charmer of charms most skilful. |
| WEB | which doesn’t listen to the voice of charmers, no matter how skillful the charmer may be. |
| BBE | Who will not be moved by the voice of the wonder-worker, however great are his powers. |
Where they part company is מְלַחֲשִׁ֑ים — see How Translations Differ.
The main clause centers on the refusal to hear, with additional phrases specifying what is being ignored and who is responsible for the enchanting sounds.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
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 58:5
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 Wicked and Their Deceitgenerated
Psalms 58:5 portrays the refusal of the wicked to heed the alluring sounds of charmers, likening them to snakes that shut their ears. This imagery emphasizes their hardened hearts and unwillingness to listen to deceitful enticements, contrasting their nature with the wisdom of heeding sound counsel. The surrounding verses (4-6) further illustrate the venomous nature of these individuals, invoking a plea for divine intervention against their malice.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Deuteronomy 18:11 | casts spells, consults a medium or spiritist, or inquires of the dead. |
| 2 | Isaiah 19:3 | Then the spirit of the Egyptians will be emptied out from among them, and I will frustrate their plans, so that they will resort to idols and spirits of the dead, to mediums and spiritists. |
The Treasury of Scripture Knowledge — 2 references, hung on the phrase they belong to
The Key Word — מְלַחֲשִׁ֑ים, me.la.cha.Shimgenerated
The Hebrew word לָחַשׁ (*lachash*) means 'to whisper' or 'to charm,' often associated with magical practices. The participle form מְלַחֲשִׁים (*me.lachashim*) indicates those who perform this action — charmers or enchanters — suggesting a communal aspect in their craft.
This word can imply both the act of whispering and the casting of spells, emphasizing the deceptive nature of their enchantments. In this verse, it serves to highlight the allure that the wicked refuse to engage with, illustrating their obstinacy.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, which uses refusing to hear for the Hebrew phrase.
Sentence Structuregenerated
The main verb יִשְׁמַע (*yishma'*) governs the structure, indicating the refusal to listen. The sentence is built around this verb, with a prepositional phrase detailing what is not heard and a series of noun phrases describing the charmers and their spells.
The overall structure emphasizes the refusal to engage with the enchanting sounds, highlighting the psalmist's lament about the wicked's obstinacy.
Septuagint Backgroundgenerated
In the Septuagint, the word מְלַחֲשִׁ֑ים is rendered as θυμὸς (*thumos*), which carries the connotation of a passionate or spirited whisper. This choice suggests a more emotional or fervent aspect to the charmers' influence, potentially widening the interpretation of their impact.
In plain words — the whole versegenerated
Psalms 58:5 describes how the wicked refuse to listen to the sounds of charmers. Their hearts are hardened, and they ignore the enchanting spells cast by those who seek to deceive them. This verse emphasizes their obstinacy and the need for divine intervention against their harmful ways.
Frequently Asked Questionsgenerated
It indicates a deliberate choice not to listen to deceptive influences or temptations, portraying a hardened heart.
Charmers symbolize those who use persuasion and deception to lead others astray, reflecting the nature of the wicked.
It fits within a larger context that describes the venomous nature of the wicked and the psalmist's plea for God's intervention against them.
The imagery of charmers and snakes emphasizes the danger of being led astray by enticing words and the need for vigilance against such deceptions.
Reflection Questionsgenerated
- In what areas of my life might I be ignoring wise counsel or persuasive warnings?
- How can I guard against deceptive influences that seek to charm me away from truth?
- What steps can I take to be more attentive to the voices of wisdom around me?
- How does this verse challenge me to reflect on my own responsiveness to guidance?
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Psalms 58:5 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleWhich will not hearken to the voice of charmers,.... Or "that use enchantments", to enchant serpents, by muttering certain words, or by magical songs; by which means it is said that they have been
Read John Gill on Psalms 58 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryWhich will not hearken to the voice of charmers, charming never so wisely. Which will not hearken to the voice of charmers - literally, the voice of those whispering in a low, sweet, and soothing tone.
Read Robert Jamieson on Psalms 58 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThis similitude doth neither justify the practice of charming, which, in the very word here used, is condemned, , no more than those which are drawn from the unjust steward, , &c.; , &c., and from a thief, ; nor yet affirm the truth of what is reported concerning the asps or adders, which are said to lay one ear close to the ground, and to cover the other with their tail, that so they may avoid the danger of enchantment; but only was taken from the common opinion, which he poetically mentions to this purpose: As they commonly say of the asps or adders, &c., such really are these men; deaf to all my counsels, and to the dictates of their own consciences, and to the voice of God’ s law. And…
Read Matthew Poole on Psalms 58 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 58:5 Which will not hearken to the voice of charmers, charming never so wisely.Ver. 5. Which will not hearken to the voice of charmers] Such there are, the devil’ s spellmen, Ecclesiastes 10:8, that can enchant some kind of serpents, and some they cannot, as Jeremiah 8:17. That the serpent here spoken of, when she beginneth to feel the charmer, clappeth one of her ears close to the ground, and stoppeth the other with her tail, is affirmed by Jerome, Austin, and Cassiodorus. Vide Plin. lib. 2, c. 7; l. 8, c. 3. Quum coeperit incantatorem suum pati, allidit unam aurem terrae et cauda obturat alteram (Aug. in loc.; Horat. Epist. 2). And that she doth this, although by hearkening to the…
Read John Trapp on Psalms 58 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(5) Charmers.—Heb., melachashîm, a word undoubtedly formed from the sound made by the charmer in imitating the snake, in order to entice it from its hole. Lane, in Modern Egyptians, describing a snake charmer at his task, says: “He assumes an air of mystery, strikes the walls with a short palm stick, whistles, makes a clacking noise with his tongue.” The art of serpent charming, and the magic connected with it, was of great antiquity in Egypt, and passed thence to surrounding countries. Charming never so wisely.—Literally, one tying knots wisely, i.e., a most skilful charmer.
Read Charles John Ellicott on Psalms 58 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 5. Which will not hearken to the voice of charmers] The old Psalter translates and paraphrases these two verses curiously: - Vulg. Furor illis secundum similitudinem serpentis; sicut aspidis surdae et obturantis aures suas: Quae non exaudiet vocem incantantium et venefici in cantantis sapienter. Trans. Wodes (madness) til thaim aftir the liking of the neddir, as of the snake doumb and stoppand her eres. Paraph. Right calles he tham wod, (mad,) for that hafe na witte to se whider that ga: for that louke thair eghen, and rennys till the are thaire wodness til clumsthed that wil noght be turned as of the snake that festis (fastens) the ta ere til the erth, and the tother ere stoppis with…
Read AdamClarke on Psalms 58 →CambridgeThe Cambridge Bible for Schools and Colleges3–5. A description of the class to which these wicked judges belong; the deliberately wicked, who are deaf to remonstrance and incapable of reformation.
Read Cambridge on Psalms 58 →Albert Barnes1798–1870Barnes' Notes on the BibleWhich will not hearken to the voice of charmers - The word rendered “charmers” - לחשׁ lachash - means properly “whisperers, mutterers,” and it refers here to those who made use of spells or incantations - sorcerers or magicians.
Read Albert Barnes on Psalms 58 →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
refusing to hear the tune of the charmer who skillfully weaves his spell.
which doesn’t listen to the voice of charmers, no matter how skillful the charmer may be.
refusing to hear the tune of the charmer who skillfully weaves his spell.
that does not respond to the magicians, or to a skilled snake-charmer.
Tyndale line
Which will not hearken to the voice of charmers, charming never so wisely.
Which hearkeneth not to the voice of charmers, Charming never so wisely.
Which hearkeneth not to the voice of charmers, charming never so wisely.
Which will not hearken to the voice of charmers, charming never so wisely.
Which heareth not the voyce of the inchanter, though he be most expert in charming.
Strictly literal
Which doth not hearken to the voice of enchanters, of one charming ever so wisely.
Which hearkeneth not to the voice of whisperers, A charmer of charms most skilful.
Which does not listen to the voice of whisperers, || A charmer of most skillful charms.
(58:6) Which will not hearken to the voice of conjurers, yea, that of the wisest of all charmers.
that pays no attention to the voice of charmers, no matter how skillful they are.
From the Latin
Neither is it my iniquity, nor my sin, O Lord: without iniquity have I run, and directed my steps.
Simplified
refusing to hear the voice of the snake charmers or the spellbinders.
Who will not be moved by the voice of the wonder-worker, however great are his powers.
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 largely agree in their wording, with 6 of the 8 words matched. The Septuagint's word order and articles differ, reflecting its own interpretative style rather than a direct translation.
אֲשֶׁ֣ר לֹא־ יִ֭שְׁמַע לְק֣וֹל מְלַחֲשִׁ֑ים חוֹבֵ֖ר חֲבָרִ֣ים מְחֻכָּֽם׃
6 of the 8 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 58:5
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 אֲשֶׁר (*asher*) is a relative pronoun that can mean 'who,' 'which,' or 'that.' It serves various grammatical functions, including as an adverb or conjunction, indicating relationships between clauses, places, or conditions. Variants like בַאֲשֶׁר (*ba-asher*), מֵאֲשֶׁר (*me-asher*), and כַּאֲשֶׁר (*ka-asher*) expand its usage to specific contexts such as location, causation, and time.
אֲשֶׁר part. of relation A sign of relation, bringing the clause introduced by it into relation with an antecedent clause.
base
בַאֲשֶׁר
in (that) which
adv. in (the place) where
conj. in that, inasmuch as
on account of whom?
base
מֵאֲשֶׁר
from (or than) that which
adv. from (the place) where
conj. from (the fact) that …, since
base
כַּאֲשֶׁר conj. according as, as, when
according to that which, according as, as
with a causal force, in so far as, since
with a temporal force, when
base
H834a אֲשֶׁר part. of relation A sign of relation, bringing the clause introduced by it into relation with an antecedent clause. H834b בַאֲשֶׁר . in (that) which
. adv. in (the place) where
. conj. in that, inasmuch as
. on account of whom?
H834c מֵאֲשֶׁר . from (or than) that which
. adv. from (the place) where
. conj. from (the fact) that …, since
H834d כַּאֲשֶׁר conj. according as, as, when . according to that which, according as, as
. with a causal force, in so far as, since
. with a temporal force, when
834 'aher ash-er'
a primitive relative pronoun (of every gender and number);
who, which, what, that; also (as an adverb and a conjunction)
when, where, how, because, in order that, etc.:--X after, X
alike, as (soon as), because, X every, for, + forasmuch, +
from whence, + how(-soever), X if, (so) that ((thing) which,
wherein), X though, + until, + whatsoever, when, where
(+ -as, -in, -of, -on, -soever, -with), which, whilst, +
whither(- soever), who(-m, -soever, -se). As it is
indeclinable, it is often accompanied by the personal pronoun
expletively, used to show the connection.
אֲשֶׁר (a.sher) — which.
A: 1) (relative part.)
1a) which, who
1b) that which
2) (conj)
2a) that (in obj clause)
2b) when
2c) since
2d) as
2e) conditional if
B: Beth+ 1) in (that) which
2) (adv)
2a) where
3) (conj)
3a) in that, inasmuch as
3b) on account of
C: Mem+ 1) from (or than) that which
2) from (the place) where
3) from (the fact) that, since
D: Kaph+
1) (conj.), according as, as, when
1a) according to that which, according as, as
1b) with a causal force: in so far as, since
1c) with a temporal force: when
בַאֲשֶׁר (ba.a.sher) — in which.
1) in (that) which
2) (adv)
2a) where
3) (conj)
3a) in that, inasmuch as
3b) on account of
מֵאֲשֶׁר (me.a.sher) — whence.
1) from (or than) that which
2) from (the place) where
3) from (the fact) that, since
כַּאֲשֶׁר (ka.a.sher) — as which.
conj
1) according as, as, when
1a) according to that which, according as, as
HTr — ParticleHTr
לֹא (lo') is a Hebrew word meaning 'not' or 'no.' It serves as a simple negation and can imply absence or prohibition. The word can also be used in various contexts, often combined with other particles for emphasis or clarification. Its Aramaic equivalent is לָא (la), which also means 'not.'
לֹא or לוֹא adv. not
base
H3808 לֹא or לוֹא not
3808 lo' lo
or lowi {lo}; or loh (Deut. 3:11) {lo}; a primitive particle;
not (the simple or abs. negation); by implication, no; often
used with other particles (as follows):--X before, + or else,
ere, + except, ig(-norant), much, less, nay, neither, never,
no((-ne), -r, (-thing)), (X as though...,(can-), for) not (out
of), of nought, otherwise, out of, + surely, + as truly as, +
of a truth, + verily, for want, + whether, without.
לֹא (lo) — not.
1) not, no
1a) not (with verb-absolute prohibition)
1b) not (with modifier-negation)
1c) nothing (subst)
1d) without (with particle)
1e) before (of time)
Aramaic equivalent: la (לָא "not" H3809)
HTn — ParticleHTn
The Hebrew word שָׁמַע (shama`) means 'to hear' and encompasses a range of meanings including listening, obeying, and proclaiming. It is built from a primitive root and can imply attention and understanding. The entries highlight various grammatical forms, such as Qal, Niphal, Piel, and Hiphil, indicating different nuances of hearing and obeying. There is no significant disagreement among the lexicons regarding its meanings.
שָׁמַע 1152 vb. hear
Qal 1052
subj. pers. hum.
י׳ (God) subj.
Niph. 42 be heard, of voice, sound
be heard of
be regarded, obeyed
= (favourable) hearing was granted to their voice.
Pi. he caused the people to hear
Hiph. 63
of man
י׳ subj.
base
H8085 שָׁמַע hear
8085 shama` shaw-mah'
a primitive root; to hear intelligently (often with
implication of attention, obedience, etc.; causatively, to
tell, etc.):--X attentively, call (gather) together, X
carefully, X certainly, consent, consider, be content,
declare, X diligently, discern, give ear, (cause to, let, make
to) hear(-ken, tell), X indeed, listen, make (a) noise, (be)
obedient, obey, perceive, (make a) proclaim(-ation), publish,
regard, report, shew (forth), (make a) sound, X surely, tell,
understand, whosoever (heareth), witness.
שָׁמַע (sha.ma) — to hear: hear.
: hear
v
1) to hear, listen to, obey
1a) (Qal)
1a1) to hear (perceive by ear)
1a2) to hear of or concerning
1a3) to hear (have power to hear)
1a4) to hear with attention or interest, listen to
1a5) to understand (language)
1a6) to hear (of judicial cases)
1a7) to listen, give heed
1a7a) to consent, agree
1a7b) to grant request
1a8) to listen to, yield to
1a9) to obey, be obedient
1b) (Niphal)
1b1) to be heard (of voice or sound)
1b2) to be heard of
1b3) to be regarded, be obeyed
1c) (Piel) to cause to hear, call to hear, summon
1d) (Hiphil)
1d1) to cause to hear, tell, proclaim, utter a sound
1d2) to sound aloud (musical term)
1d3) to make proclamation, summon
1d4) to cause to be heard
n m
2) sound
שָׁמַע (sha.ma) — to hear: obey.
: obey
v
1) to hear, listen to, obey
1a) (Qal)
1a1) to hear (perceive by ear)
1a2) to hear of or concerning
1a3) to hear (have power to hear)
HVqi3ms — Verb · Qal · imperfect third person masculine singularHVqi3ms
קוֹל (qol) primarily means 'voice' or 'sound,' encompassing various contexts such as music, noise, and even thunder. It can also denote lightness or frivolity. The word is built from a root meaning to call aloud and appears in various forms throughout the Old Testament, including a reference in Jeremiah 3:9.
ref
H6963a קוֹל sound, voice H6963b קֹל lightness, frivolity
6963 qowl kole
or qol {kole}; from an unused root meaning to call aloud; a
voice or sound:--+ aloud, bleating, crackling, cry (+ out),
fame, lightness, lowing, noise, + hold peace, (pro-)claim,
proclamation, + sing, sound, + spark, thunder(-ing), voice, +
yell.
קוֹל (qol) — voice.
: voice/shout/loud
1) voice, sound, noise
1a) voice
1b) sound (of instrument)
קֹל (qol) — frivolity.
lightness, frivolity
קוֹל (qol) — voice: sound.
: sound/noise
1) voice, sound, noise
1a) voice
1b) sound (of instrument)
קוֹל (qol) — voice: thunder.
: thunder
1) voice, sound, noise
1a) voice
1b) sound (of instrument)
קוֹל (qol) — voice: message.
: message/proclaim
1) voice, sound, noise
1a) voice
1b) sound (of instrument)
קוֹל (qol) — voice: [sound of].
: [sound_of](THING)
1) voice, sound, noise
1a) voice
1b) sound (of instrument)
קוֹל (qol) — voice: listen.
: listen
1) voice, sound, noise
1a) voice
1b) sound (of instrument)
HR/Ncmsc — Preposition · noun common masculine singular constructHR/Ncmsc
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…
לָחַשׁ (lachash) is a Hebrew verb meaning to whisper or to charm, often associated with magical practices. It can imply mumbling a spell, as seen in contexts involving charmers or conjurers. The entries note its use in different forms, such as participles for those who whisper or charm, and suggest a communal aspect in the Hithpael form.
[לָחַשׁ] vb. whisper, charm
Pi. voice of whisperers (i.e. serpent-charmers)
Hithp. whisper together
base
H3907 לָחַשׁ
3907 lachash law-khash'
a primitive root; to whisper; by implication, to mumble a
spell (as a magician):--charmer, whisper (together).
לָחַשׁ (la.chash) — to whisper.
1) to whisper, charm, conjure
1a) (Piel) charmers, conjurers, whisperers (participle)
1b) (Hithpael) to whisper to each other
HVprmpa — Verb · Piel · participle (active) masculine pluralHVprmpa
חָבַר (chabar) means to unite or join together, often in a figurative sense, but can also refer to tying magic spells or charms. It encompasses various forms of joining, including making alliances or being in fellowship. The verb appears in different stems, indicating nuances like being allied or compacted, but no significant disagreements among lexicons are noted.
[חָבַר] vb. unite (usu. intr.), be joined, tie a magic knot or spell, charm
Qal
unite, be joined
tie magic knots, charm
Pi.
make an ally of, unite one with
unite, join (trans.)
Pu.
be allied with
be united to = be one of
be joined together
Hiph. I could make a joining with words
Hithp. join oneself to, make an alliance with
base
H2266 חָבַר unite (usu. intr.), be joined, tie a magic knot or spell, charm
2266 chabar khaw-bar'
a primitive root; to join (literally or figuratively);
specifically (by means of spells) to fascinate:--charm(- er),
be compact, couple (together), have fellowship with, heap up,
join (self, together), league.
חָבַר (cha.var) — to unite.
1) to unite, join, bind together, be joined, be coupled, be in league, heap up, have fellowship with, be compact, be a charmer
1a) (Qal)
1a1) to unite, be joined
1a2) to tie magic charms, charm
1b) (Piel)
1b1) to unite with, make an ally of
1b2) to unite, join, ally
1c) (Pual)
1c1) to be allied with, be united
1c2) to be joined together
1d) (Hiphil) to join together, pile up (words)
1e) (Hithpael) to join oneself to, make an alliance, league together
HVqrmsa — Verb · Qal · participle (active) masculine singularHVqrmsa
חֶ֫בֶר (cheber) refers to a company or association, and can also denote a spell or enchantment. It is derived from a related root and encompasses meanings related to social groups as well as magical practices. The entries indicate a range of uses, including references to charmers and magicians.
חֶ֫בֶר n.[m.] company, association, spell
base
H2267 חֶ֫בֶר company, association, spell
2267 cheber kheh'-ber
from 2266; a society; also a spell:--+ charmer(- ing),
company, enchantment, X wide.
see HEBREW for 02266
חֶ֫בֶר (che.ver) — spell.
1) association, company, band
2) shared, association, society
3) a magician, charmer, spell
HNcmpa — Noun common · masculine plural absoluteHNcmpa
חָכַם (chakam) is a Hebrew verb meaning to be wise or to act wisely. It encompasses various forms, including teaching wisdom and showing oneself wise. The entries highlight its use in different contexts, such as making others wise or dealing shrewdly. There are no noted disagreements among the lexicons.
חָכַם vb. be wise
Qal be or become wise, act wisely
Pi. make wise, teach wisdom
Pu. made wise, intensive, as it were the embodiment of wisdom
Hiph. making wise the simple
Hithp. let us deal wisely (shrewdly) toward it (the people); make or shew thyself wise
base
H2449 חָכַם be wise .be or become wise, act wisely
. make wise, teach wisdom
. made wise, intensive, as it were the embodiment of wisdom
. making wise the simple
. let us deal wisely (shrewdly) toward it (the people); make or shew thyself wise
2449 chakam khaw-kam'
a primitive root, to be wise (in mind, word or act):--X
exceeding, teach wisdom, be (make self, shew self) wise, deal
(never so) wisely, make wiser.
חָכַם (cha.kham) — be wise.
1) to be wise
1a) (Qal) to be or become wise, act wisely
1b) (Piel) to make wise, teach wisdom, instruct
1c) (Pual) to be made wise
1d) (Hiphil) to make wise
1e) (Hithpael) to show oneself wise, deceive, show one's wisdom
HVPsmsa — Verb · Pual · participle (passive) masculine singularHVPsmsa