Psalms 81:12 — Word Study
WLCוָֽ֭אֲשַׁלְּחֵהוּ בִּשְׁרִיר֣וּת לִבָּ֑ם יֵ֝לְכ֗וּ בְּֽמוֹעֲצוֹתֵיהֶֽם׃
BSAnotlôʼ to hearshâmaʻ Amawʻam voiceqôwl IsraelYisrâʼêl notlôʼ be willingʼâbâh
| Greek | English | Parsing |
|---|---|---|
| וָֽ֭אֲשַׁלְּחֵהוּ | and I gave over it | Verb piel sequential imperfect first person common singular, suffix |
| בִּשְׁרִיר֣וּת | in [the] stubbornness of | Preposition, noun common feminine singular construct |
| לִבָּ֑ם | heart their | Noun common masculine singular construct, suffix |
| יֵ֝לְכ֗וּ | they walked | Verb, Qal, imperfect third person masculine plural |
| בְּֽמוֹעֲצוֹתֵיהֶֽם׃ | in own schemes their | Preposition, noun common feminine plural construct, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | So I gave them up to their stubborn hearts to follow their own devices. |
| KJV | So I gave them up unto their own hearts’ lust: and they walked in their own counsels. |
| ASV | So I let them go after the stubbornness of their heart, That they might walk in their own counsels. |
| YLT | And I send them away in the enmity of their heart, They walk in their own counsels. |
| WEB | So I let them go after the stubbornness of their hearts, that they might walk in their own counsels. |
| BBE | So I gave them up to the desires of their hearts; that they might go after their evil purposes. |
The translations agree on the meaning of שָׁלַח — see How Translations Differ.
The sentence has a main clause with two prepositional phrases that provide context and detail about the actions described.
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 81:12
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 — God's Warning to Israelgenerated
Psalms 81:12 reflects God's sorrow as He acknowledges that His people have chosen to ignore His guidance. In the preceding verses, God expresses His desire for Israel to listen to Him, but they persist in their stubbornness. This passage highlights the consequences of turning away from divine instruction and choosing one's own path, as seen in the broader context of the psalm.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Genesis 6:3 | So the LORD said, “My Spirit will not contend with man forever, for he is mortal; his days shall be 120 years.” |
| 2 | Acts 7:42 | But God turned away from them and gave them over to the worship of the host of heaven, as it is written in the book of the prophets: ‘Did you bring Me sacrifices and offerings forty years in the wilderness, O house of Israel? |
| 3 | Acts 14:16 | In past generations, He let all nations go their own way. |
| 4 | Romans 1:24–26 | Therefore God gave them over in the desires of their hearts to impurity for the dishonoring of their bodies with one another. |
| 5 | 2 Thessalonians 2:9–11 | The coming of the lawless one will be accompanied by the working of Satan, with every kind of power, sign, and false wonder, |
The Treasury of Scripture Knowledge — 9 references, hung on the phrase they belong to
The Key Word — שָׁלַח, shalachgenerated
The verb שָׁלַח (shalach) means 'to send' and can imply various actions such as letting go, sending away, or departing. In this verse, it indicates God's decision to allow the people to follow their own desires, reflecting a sense of abandonment.
As a piel verb, it emphasizes the action of sending or giving over, suggesting a deliberate act on God's part to release His people to their own choices. This highlights the serious nature of their stubbornness and the resulting consequences.
How Translations Differ — measured against the Berean Standard Biblegenerated
The translations agree on the meaning of שָׁלַח, with all versions reflecting the idea of God giving up His people to their own desires.
Sentence Structuregenerated
The main verb אֲשַׁלְּחֵ (ashalche), meaning 'I gave over', governs the structure of the sentence, with a prepositional phrase detailing the context of stubbornness and the subsequent actions of the people. The construction emphasizes God's agency in allowing their choices.
The sentence is structured around a central action, with the prepositional phrases providing context for the stubbornness and the devices they followed, highlighting the consequences of their choices.
Septuagint Backgroundgenerated
The Septuagint translates שָׁלַח with the Greek word ἤκουσεν (G191), which means 'to hear'. This choice suggests an interpretation that emphasizes the response of the people to God's call, rather than the act of sending away.
This translation reflects a nuanced understanding of the relationship between God and His people, focusing on their failure to listen rather than merely the act of abandonment.
In plain words — the whole versegenerated
Psalms 81:12 shows God expressing sorrow over His people's stubbornness. He allowed them to follow their own desires because they refused to listen to Him. This verse serves as a warning about the consequences of ignoring divine guidance.
Frequently Asked Questionsgenerated
It means that God allowed His people to follow their own stubborn desires, indicating a withdrawal of His guidance.
Stubbornness can lead to a separation from God, as it involves refusing to listen to His instructions and guidance.
Following our own devices can lead to negative outcomes, as it may take us away from God's intended path for our lives.
We can avoid stubbornness by remaining open to God's guidance, listening to His word, and being willing to change our hearts.
Reflection Questionsgenerated
- In what areas of my life might I be ignoring God's guidance?
- How can I be more receptive to the wisdom that God provides?
- What steps can I take to ensure I am not following my own stubborn desires?
- How can I encourage others to listen to God's voice rather than their own devices?
The early church on this verse — how the Fathers read it
Augustine of Hippo comments on this verse, reflecting on the consequences of following one's own heart, emphasizing the importance of heeding God's guidance.
"And I let them go according to the affections of their heart" [Psalms 81:12]. Behold the press: the orifices are open, the lees run.Early Church Fathers on Psalms 81 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Psalms 81:12 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleSo I gave them up unto their own hearts' lust,.... Sometimes God gave them up, when they sinned, into the hands of the Moabites, or Ammonites, or Philistines, or other neighbouring nations, for their
Read John Gill on Psalms 81 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryBut my people would not hearken to my voice; and Israel would none of me. But my people would not hearken to my voice; and Israel would none of me.
Read Robert Jamieson on Psalms 81 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleUpon their obstinate and oft-repeated rebellions and rejections of my grace and mercy offered to them, I withdrew all the restraints of my providence, and my Holy Spirit, and grace from them, and wholly left them to follow their own vain and foolish imaginations and wicked lusts. They walked in their own counsels; they practised those things, both in common conversation and in religious worship, which were most agreeable, not to my commands or counsels, but to their own fancies and inclinations, as appeared in the golden calf and many other things.
Read Matthew Poole on Psalms 81 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 81:12 So I gave them up unto their own hearts’ lust: [and] they walked in their own counsels.Ver. 12. So I gave them up] I left them as a ship without a rudder; as a horse without reins, to go whither they would, and do what they would. This is a fearful judgment ( poena rebellionis maxima), Hosea 4:14 Romans 1:28 2 Thessalonians 2:11-12. And they walked in their own counsels] To their own ruin, because they took counsel, but not of God, and covered with a covering, but not of his Spirit, that they might add sin to sin, Isaiah 30:1.
Read John Trapp on Psalms 81 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(12) Lust.—Rather, stubbornness, or perversity, from root meaning “to twist.”
Read Charles John Ellicott on Psalms 81 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 12. Unto their own hearts' lust] To the obstinate wickedness of their heart. In their own counsels.] God withdrew his restraining grace, which they had abused; and then they fulfilled the inventions of their wicked hearts.
Read AdamClarke on Psalms 81 →CambridgeThe Cambridge Bible for Schools and Colleges12. So I let them go after the stubbornness of their heart, That they might walk in their own counsels. (R.V.). God punishes men by leaving them to their own self-willed courses of action, which prove their ruin. Cp. Job 8:4; Proverbs 1:30 ff.; Romans 1:24 ff.; 2 Thessalonians 2:10 ff. ‘Stubbornness’ is a favourite word with Jeremiah (Jeremiah 7:24, &c.), occurring elsewhere only in Deuteronomy 29:19. Most editions both of the Bible and of the Prayer Book wrongly print hearts’ for heart’s. See Scrivener, Auth. Ed. of Engl. Bible, p. 152, and Earle, Psalter of 1539, p. 313.
Read Cambridge on Psalms 81 →Albert Barnes1798–1870Barnes' Notes on the BibleSo I gave them up unto their own hearts’ lust - Margin, as in Hebrew, to the hardness of their own hearts.
Read Albert Barnes on Psalms 81 →The verse in English, compared — 16 translations, and where they part company
Every translation on this page is a decision someone had to make and commit to. Read down a column and you see one translator's judgement; read across a row and you see the range the Greek actually allows. The BSB is the wording the rest of this page is measured against, so it is listed first.
Modern formal
So I gave them up to their stubborn hearts to follow their own devices.
So I let them go after the stubbornness of their hearts, that they might walk in their own counsels.
So I gave them up to their stubborn hearts to follow their own devices.
I gave them over to their stubborn desires; they did what seemed right to them.
Tyndale line
So I gave them up unto their own hearts’ lust: and they walked in their own counsels.
So I let them go after the stubbornness of their heart, That they might walk in their own counsels.
So I let them go after the stubbornness of their heart, that they might walk in their own counsels.
So I gave them up to their own hearts lust: and they walked in their own counsels.
So I gaue them vp vnto the hardnesse of their heart, and they haue walked in their owne cousels.
Strictly literal
So I gave them up unto their own hearts' stubbornness: they walked after their own counsels.
And I send them away in the enmity of their heart, They walk in their own counsels.
And I send them away in the enmity of their heart, || They walk in their own counsels.
(81:13) So I let them go in the stubbornness of their own hearts: and they walked in their own counsels.
So I gave them over to their own stubborn way so that they might do what seemed right to them.
Simplified
So I sent them away to follow their stubborn thinking, living as they chose.
So I gave them up to the desires of their hearts; that they might go after their evil purposes.
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 align closely in this verse, with five out of five words matched. The Dead Sea Scrolls show some damage, but they agree with the Masoretic Text in the overall message, indicating a consistent understanding of the text across these witnesses.
וָֽ֭אֲשַׁלְּחֵהוּ בִּשְׁרִיר֣וּת לִבָּ֑ם יֵ֝לְכ֗וּ בְּֽמוֹעֲצוֹתֵיהֶֽם׃
5 of the 5 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.
[ולא] שמע עמ׳י לקול׳י [וישראל] [לא] [אבה] [ל׳י]
3 words on the leather — 5 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 81:12
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 שָׁלַח (shalach) is a primitive root meaning 'to send' with a wide range of applications. It can refer to sending away, stretching out (especially a hand), or letting go. The entries indicate various forms, including sending off, casting out, and setting free. Notably, it can also imply divorce or being sent away in a marital context.
שָׁלַח 814 vb. send
Qal
send: human subj.
send: subj. י׳ (God)
stretch out, esp. acc. hand
rarely send away: human subj.
let loose
Niph. letters were sent
Pi.
send off, away, human subj.
send away, subj. י׳
give over
cast out
send out, forth
let go, set free
shoot forth branches
let down
shoot
Phrases
Pu. be sent off (started on journey); be put away, divorced, of wife; be impelled(?)
Hiph. and I (י׳) will send
base
H7971 שָׁלַח send .. send: human subj.
. send: subj. י׳ (God)
. stretch out, esp. acc. hand
. rarely send away: human subj.
. let loose
. letters were sent
. . send off, away, human subj.
. . send away, subj. י׳
. give over
. cast out
. send out, forth
. let go, set free
. shoot forth branches
. let down
. shoot
. Phrases
. be sent off (started on journey); be put away, divorced, of wife; be impelled(?)
. and I (י׳) will send
7971 shalach shaw-lakh'
a primitive root; to send away, for, or out (in a great
variety of applications):--X any wise, appoint, bring (on the
way), cast (away, out), conduct, X earnestly, forsake, give
(up), grow long, lay, leave, let depart (down, go, loose),
push away, put (away, forth, in, out), reach forth, send
(away, forth, out), set, shoot (forth, out), sow, spread,
stretch forth (out).
שָׁלַח (sha.lach) — to send: depart.
: depart/send
1) to send, send away, let go, stretch out
1a) (Qal)
1a1) to send
1a2) to stretch out, extend, direct
1a3) to send away
1a4) to let loose
1b) (Niphal) to be sent
1c) (Piel)
1c1) to send off or away or out or forth, dismiss, give over, cast out
1c2) to let go, set free
1c3) to shoot forth (of branches)
1c4) to let down
1c5) to shoot
1d) (Pual) to be sent off, be put away, be divorced, be impelled
1e) (Hiphil) to send
שָׁלַח (sha.lach) — to send: let go.
: let_go/free
1) to send, send away, let go, stretch out
1a) (Qal)
1a1) to send
1a2) to stretch out, extend, direct
1a3) to send away
1a4) to let loose
1b) (Niphal) to be sent
1c) (Piel)
1c1) to send off or away or out or forth, dismiss, give over, cast out
1c2) to let go, set free
1c3) to shoot forth (of branches)
1c4) to let down
1c5) to shoot
Hc/Vpw1cs/Sp3ms — Verb piel sequential imperfect first person common singular · suffixHc/Vpw1cs/Sp3ms
שְׁרִירוּת (shriyruwth) generally means firmness or stubbornness. It is derived from a root meaning twisted, indicating a sense of obstinacy. The entries consistently emphasize its association with stubbornness, and it is noted for its use in contexts relating to hardness or inflexibility.
שְׁרִירוּת, usu. שְׁרִרוּת n.f. firmness, always = stubbornness
base
H8307 שְׁרִירוּת, usu. שְׁרִרוּת firmness, always = stubbornness
8307 shriyruwth sher-ee-rooth'
from 8324 in the sense of twisted, i.e. firm;
obstinacy:--imagination, lust.
see HEBREW for 08324
שְׁרִירוּת (she.ri.rut) — stubbornness.
stubbornness, hardness, firmness
HR/Ncfsc — Preposition · noun common feminine singular constructHR/Ncfsc
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…
The Hebrew word לֵב (lev) means 'heart' and encompasses the inner man, mind, will, and emotions. It refers to the center of feelings, intellect, and moral character, as well as the seat of appetites and courage. The entries suggest a broad range of meanings related to human experience and thought, with a specific mention of its use in Jeremiah 51:1.
לֵב 599 n.m. (f.) inner man, mind, will, heart
seldom of things in the midst of the sea
elsewhere of men
the inner man in contrast with the outer
the inner man, indef., soul, comprehending mind, affections and will
specific reference to mind
spec. ref. to inclinations, resolutions and determinations of the will
spec. ref. to conscience
[various]
for the man himself
as seat of appetites
as seat of emotions and passions
seat of courage
base
לֵב קָמָי prob. late Atbash Je 51:1.
ref
H3820a לֵב inner man, mind, will, heart . seldom of things in the midst of the sea
. elsewhere of men . the inner man in contrast with the outer
. the inner man, indef., soul, comprehending mind, affections and will
. specific reference to mind
. spec. ref. to inclinations, resolutions and determinations of the will
. spec. ref. to conscience
. [various]
. for the man himself
. as seat of appetites
. as seat of emotions and passions
. seat of courage
H3820b לֵב קָמָי prob. late Atbash
3820 leb labe
a form of 3824; the heart; also used (figuratively) very
widely for the feelings, the will and even the intellect;
likewise for the centre of anything:--+ care for, comfortably,
consent, X considered, courag(-eous), friend(-ly), ((broken-),
(hard-), (merry-), (stiff-), (stout-), double) heart((-ed)), X
heed, X I, kindly, midst, mind(-ed), X regard((-ed)), X
themselves, X unawares, understanding, X well, willingly,
wisdom.
see HEBREW for 03824
לֵב (lev) — heart.
1) inner man, mind, will, heart, understanding
1a) inner part, midst
1a1) midst (of things)
1a2) heart (of man)
1a3) soul, heart (of man)
1a4) mind, knowledge, thinking, reflection, memory
1a5) inclination, resolution, determination (of will)
1a6) conscience
1a7) heart (of moral character)
1a8) as seat of appetites
1a9) as seat of emotions and passions 1a10) as seat of courage
לֵב (lev) — Leb.
§ Leb- = "heart of"
(probably a cryptic name for Babylon by Atbash)
HNcmsc/Sp3mp — Noun common masculine singular construct · suffixHNcmsc/Sp3mp
הָלַךְ (halak) means 'to go,' 'come,' or 'walk,' and covers a wide range of literal and figurative uses, including aspects of life and death. It can describe physical movement, moral conduct, and even influence on character. The verb appears in various forms, such as Qal, Piel, and Hithpael, indicating different nuances like leading or traversing.
הָלַךְ 1546 vb. go, come, walk
Qal Impf. usually (629 t.) as if from ילך
lit.
of persons
Also of animals, in similar meanings and combinations
in like manner of inanimate things
The inf. abs. is often used
as in other vbs., quite independently
to intensify meaning of finite form
most noteworthy is the joining of the Inf. abs.
with a following Inf. abs. denoting a simutaneous action or process, and so emphasizing duration or continuance
with a foll. vb. fin. c. ו consec. (rare)
in cases where vb. fin. is foll. by Inf. abs. adj. denoting progress, advance
twice, where vb. fin. is not הלך, but another vb. denoting motion
quite by itself
13 t. the Inf. abs. = Imv. & is followed by Pf. consec.
akin to the use of Inf. abs. are some instances of Pt.
In combination with other verbal forms
Fig.; the most common uses follow; in most the origin in a literal meaning is evident:
pass away, die
H1980 הָלַךְ go, come, walk .Impf. usually (629 t.) as if from ילך . lit. . of persons
. Also of animals, in similar meanings and combinations
. in like manner of inanimate things
. The inf. abs. is often used . as in other vbs., quite independently
. to intensify meaning of finite form
. most noteworthy is the joining of the Inf. abs. . with a following Inf. abs. denoting a simutaneous action or process, and so emphasizing duration or continuance
. with a foll. vb. fin. c. ו consec. (rare)
. in cases where vb. fin. is foll. by Inf. abs. + adj. denoting progress, advance
. twice, where vb. fin. is not הלך, but another vb. denoting motion
. quite by itself
. 13 t. the Inf. abs. = Imv. & is followed by Pf. consec.
. akin to the use of Inf. abs. are some instances of Pt.
. In combination with other verbal forms
1980 halak haw-lak'
akin to 3212; a primitive root; to walk (in a great variety
of applications, literally and figuratively):--(all) along,
apace, behave (self), come, (on) continually, be conversant,
depart, + be eased, enter, exercise (self), + follow, forth,
forward, get, go (about, abroad, along, away, forward, on,
out, up and down), + greater, grow, be wont to haunt, lead,
march, X more and more, move (self), needs, on, pass (away),
be at the point, quite, run (along), + send, speedily, spread,
still, surely, + tale-bearer, + travel(-ler), walk (abroad,
on, to and fro, up and down, to places), wander, wax,
(way-)faring man, X be weak, whirl.
see HEBREW for 03212
הָלַךְ (ha.lakh) — to go: went.
: went/go[away]
1) to go, walk, come
1a) (Qal)
1a1) to go, walk, come, depart, proceed, move, go away
1a2) to die, live, manner of life (fig.)
1b) (Piel)
1b1) to walk
1b2) to walk (fig.)
1c) (Hithpael)
1c1) to traverse
1c2) to walk about
1d) (Niphal) to lead, bring, lead away, carry, cause to walk
הָלַךְ (ha.lakh) — to go: come.
: come[nearer]
1) to go, walk, come
1a) (Qal)
1a1) to go, walk, come, depart, proceed, move, go away
1a2) to die, live, manner of life (fig.)
1b) (Piel)
1b1) to walk
1b2) to walk (fig.)
1c) (Hithpael)
1c1) to traverse
1c2) to walk about
1d) (Niphal) to lead, bring, lead away, carry, cause to walk
הָלַךְ (ha.lakh) — to go: walk.
: walk/move
1) to go, walk, come
1a) (Qal)
1a1) to go, walk, come, depart, proceed, move, go away
1a2) to die, live, manner of life (fig.)
1b) (Piel)
1b1) to walk
1b2) to walk (fig.)
1c) (Hithpael)
1c1) to traverse
HVqi3mp — Verb · Qal · imperfect third person masculine pluralHVqi3mp
מוֹעִצָה (mo`etsah) refers to a purpose or counsel, encompassing meanings like plan, principle, and device. It is derived from another Hebrew word, indicating its roots in the concept of intention or strategy. The entries consistently highlight its use in contexts related to planning and advice.
[מוֹעֵצָה] n.f. counsel, plan, principle, device
base
H4156 [מוֹעִצָה] counsel, plan, principle, device
4156 mow`etsah mo-ay-tsaw'
from 3289; a purpose:--counsel, device.
see HEBREW for 03289
מוֹעֵצָה (mo.e.tsah) — counsel.
counsel, plan, principal, device
HR/Ncfpc/Sp3mp — Preposition · noun common feminine plural construct · suffixHR/Ncfpc/Sp3mp