the Week of Proper 20 / Ordinary 25
Old Testament Hebrew Lexical Dictionary Hebrew Lexicon
Strong's #2161 - זָמַם
1) to have a thought, devise, plan, consider, purpose
1a1) to consider, fix thought upon
1a2) to purpose, devise
1a3) to plot (of evil intent)
Jeff Benner, Ancient Hebrew Research Center Used by permission of the author.
Qal Perfect זָמַם Deuteronomy 19:19 2t.; זָמָ֑ם Lamentations 2:17; זָָֽמְמָה Proverbs 31:16; זַמּ֫וֺתָ Proverbs 30:32; זַמֹּ֫תִי Jeremiah 4:28 but also זָמַ֫מְתִּי Zechariah 8:14,15; זַמֹּתִי Psalm 17:3 either belongs here with irregular accent (see De), or is Infinitive after analogue of לה֞ e.g. חַנּוֺת compare Psalm 77:10 (Hi Ri); Che critical note reads זִמָּתִי; זָמָ֑מוּ Psalm 31:14; Imperfect יָָֽזְמוּ Genesis 11:6 (Ges§ 67, R. 11); on possible Infinitive זמֹּתִ֫י Psalm 17:3 see above; Participle זֹמֵם Psalm 37:12; —
1 consider, fix thought upon, with accusative of concrete object שָׂדֶה Proverbs 31:16.
2 purpose, devise:
a. especially of Yahweh's purpose in punishment Jeremiah 4:28 (absolute), Jeremiah 51:12 followed by עשׂה + accusative ("" מְזִמָּה), Lamentations 2:17 (followed by אשׁר) Zechariah 1:6 (with כאשׁר followed by infinitive), Zechariah 8:14 ( id.); of blessing only כֵּן שַׁבְתִּיזָמַמְתִּי לְהֵיטִיב Zechariah 8:15 (opposed to Zechariah 8:14).
b. of evil purpose of wicked men לעשׂות׳אשׁר יז Genesis 11:6; Deuteronomy 19:19 (with כאשׁר + infinitive), Psalm 31:14 (followed by infinitive); absolute Proverbs 30:32 ("" נבל), Psalm 17:3 have I (i.e. if I have) devised evil (so De); followed by לְ person (= against) Psalm 37:12. ** the text of Proverbs 30:32 is questioned by Frankenb Toy and others; see on II. נבל, below.
זָמַם pret. זָמַמְתִּי and זַמּוֹתִי, fut. יָזֹם pl. יָֽזְמוּ for יָוֹמּוּ (see Gr. § 57, note 11 [§ 66, note 11]; Lehrg. p. 372; for the root יָזַם, which some propose, is altogether fictitious). [In Ges. add. “to meditate, to have in mind, to purpose; Arab. سَمَّ id. It seems to come from the idea of murmuring or muttering, i.e. the low voice of persons talking to themselves or meditating; comp. זַמְזַם to murmur, also הָמָה, הָגָה.” This new definition of this root of course influences the synopsis of meanings, as well as it entirely supersedes the following remark.] Properly to tie, to bind, i.q. the kindred צָמַם, and Arab. زَمَّ to bind, to tie together, whence زِمَامُ a cord. Hence tropically
(1) to lie in wait, to plot, followed by לְ, Psalms 37:12 to purpose, or meditate evil, Proverbs 30:32 followed by a gerund, Psalms 31:14. Hence
(2) as a verb of medial signification, to meditate something, to propose to oneself, followed by an accusative, Genesis 11:6; Lamentations 2:17. Proverbs 31:16, זָֽמְמָה שָׂדֶה וַתִּקָּחֵהוּ “she proposed to herself (to possess) a field, (she considers a field,) and she obtains it.” followed by a gerund, Zechariah 1:6.
With regard to the original signification above proposed [but see the added note], it is sufficient to remark, that verbs signifying binding or weaving are very often applied to counsels, especially in a bad sense, of which examples may be seen under the root אָרַב. Allusion is made to this origin in Job 17:11, זִמּוֹתַי נִתְּקוּ “my purposes are broken off,” that is, like a cord; since the Orientals compare a counsel formed to something woven or wreathed. Vit. Tim. t. i. p. 90: شدّ حزام الحزم he firmly twined the cord of his purpose. In Arabic the figurative idea is found in the verb سَمَّ to purpose to himself, to intend.
Derivatives, זִמָּה, זַמָּה, מְזִמָּה and זָמָם.
Old Testament Hebrew Lexical Dictionary developed by Jeff Garrison for StudyLight.org.
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