Isaiah 11:3 — Word Study
WLCוַהֲרִיח֖וֹ בְּיִרְאַ֣ת יְהוָ֑ה וְלֹֽא־ לְמַרְאֵ֤ה עֵינָיו֙ יִשְׁפּ֔וֹט וְלֹֽא־ לְמִשְׁמַ֥ע אָזְנָ֖יו יוֹכִֽיחַ׃
BSAAnd He will delightrûwach [take great pleasure, have happiness] in the fearyirʼâh [reverence, respect, awe] of the LORDYᵉhôvâh [Yehovah, The covenant Name of God] He will notlôʼ judgeshâphaṭ▸ [vindicate, govern] by what His eyesʻayin [sight, perception] seemarʼeh and He will notlôʼ decideyâkach▸ [rebuke, correct] by what His earsʼôzen [hearing, ability to listen] hearmishmâʻ△
| Greek | English | Parsing |
|---|---|---|
| וַהֲרִיח֖וֹ | and delighting he | Conjunction, verb hiphil infinitive construct common, suffix |
| בְּיִרְאַ֣ת | [will be] in [the] fear of | Preposition, noun common feminine singular construct |
| יְהוָ֑ה | Yahweh | Noun proper |
| וְלֹֽא־ | and not | Conjunction, particle |
| לְמַרְאֵ֤ה | to [the] sight of | Preposition, noun common masculine singular construct |
| עֵינָיו֙ | eyes his | Noun common feminine dual construct, suffix |
| יִשְׁפּ֔וֹט | he will judge | Verb, Qal, imperfect third person masculine singular |
| וְלֹֽא־ | and not | Conjunction, particle |
| לְמִשְׁמַ֥ע | to [the] hearing of | Preposition, noun common masculine singular construct |
| אָזְנָ֖יו | ears his | Noun common feminine dual construct, suffix |
| יוֹכִֽיחַ׃ | he will decide | Verb, Hiphil, imperfect third person masculine singular |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | And He will delight in the fear of the LORD. He will not judge by what His eyes see, and He will not decide by what His ears hear, |
| KJV | And shall make him of quick understanding in the fear of the LORD: and he shall not judge after the sight of his eyes, neither reprove after the hearing of his ears: |
| ASV | And his delight shall be in the fear of Jehovah; and he shall not judge after the sight of his eyes, neither decide after the hearing of his ears; |
| YLT | To refresh him in the fear of Jehovah, And by the sight of his eyes he judgeth not, Nor by the hearing of his ears decideth. |
| WEB | His delight will be in the fear of Yahweh. He will not judge by the sight of his eyes, neither decide by the hearing of his ears; |
| BBE | And he will not be guided in his judging by what he sees, or give decisions by the hearing of his ears: |
All translations agree on the essential meaning of the verse, reflecting the leader's delight in the fear of the LORD.
The sentence has a main clause followed by two adverbial clauses that describe the manner of judgment and decision-making.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbשָׁפַט
The sentence as the grammar sees it Open the tree ›
1 of 11 occurs nowhere else in the Old Testament — a word chosen on purpose.
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 — Isaiah 11:3
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 Character of the Coming Leadergenerated
Isaiah 11:3 describes a leader who will embody the fear of the LORD, highlighting his unique approach to judgment. Unlike human judges who often rely on superficial observations, this leader will possess a profound understanding and insight, ensuring that his decisions are just and equitable. This passage emphasizes the divine qualities expected of the Messiah, who will govern with righteousness and fairness, as further elaborated in verses 4 and 5.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Isaiah 33:6 | He will be the sure foundation for your times, a storehouse of salvation, wisdom, and knowledge. The fear of the LORD is Zion’s treasure. |
| 2 | Proverbs 2:5–9 | then you will discern the fear of the LORD and discover the knowledge of God. |
| 3 | Luke 2:52 | And Jesus grew in wisdom and stature, and in favor with God and man. |
| 4 | Job 12:11 | Does not the ear test words as the tongue tastes its food? |
| 5 | Job 34:3 | For the ear tests words as the mouth tastes food. |
The Treasury of Scripture Knowledge — 14 references, hung on the phrase they belong to
The Key Word — וַהֲרִיח֖וֹ, va.ha.ri.Chogenerated
The verb וַהֲרִיח֖וֹ (va.ha.ri.Cho) is a hiphil infinitive construct, meaning 'and delighting he.' This word is derived from the root meaning to smell or perceive, suggesting a sensory enjoyment or appreciation. In this context, it implies a deep pleasure taken in the fear of the LORD, reflecting a close relationship with God.
The use of this verb indicates that the leader's delight is not merely intellectual but involves a heartfelt reverence, showing how he engages with the divine presence in a way that shapes his character and actions.
How Translations Differ — measured against the Berean Standard Biblegenerated
The translations of this verse generally agree on the meaning, with all versions reflecting the idea that the leader will delight in the fear of the LORD.
Sentence Structuregenerated
The main finite verb in this verse is יִשְׁפּ֔וֹט (yish.Pot), meaning 'he will judge.' This verb governs the structure, with two adverbial phrases describing how he will not judge and not decide.
The sentence is structured to emphasize the contrast between the leader's divine insight and human limitations, highlighting the depth of his understanding compared to what is merely seen or heard.
Septuagint Backgroundgenerated
In the Septuagint, the Hebrew word וַהֲרִיח֖וֹ is rendered as πνεῦμα (pneuma), meaning 'spirit.' This choice reflects a broader interpretation, suggesting that the leader's delight is not only in the fear of the LORD but also in the spiritual essence that guides his actions.
This translation indicates a possible theological emphasis on the Spirit's role in the leader's judgment and decision-making process, aligning with the understanding of the Messiah's divine nature.
In plain words — the whole versegenerated
Isaiah 11:3 tells us that the coming leader will take great pleasure in honoring God. He will not make judgments based solely on what he sees or hears, but will have a deeper understanding that guides his decisions. This emphasizes the unique qualities expected of the Messiah, who will govern with fairness and righteousness.
Frequently Asked Questionsgenerated
This means that the leader will have a deep respect and reverence for God, which will guide his actions and decisions.
Unlike human judges who may rely on appearances, this leader will make decisions based on a profound understanding and insight into the truth.
The fear of the LORD signifies a relationship of awe and respect towards God, which is foundational for righteous living and decision-making.
This passage highlights the divine qualities of the Messiah, emphasizing his unique ability to govern justly and with deep insight.
Reflection Questionsgenerated
- In what ways can I cultivate a deeper reverence for God in my own life?
- How can I ensure that my judgments are based on understanding rather than mere appearances?
- What does it mean to delight in the fear of the LORD, and how can I apply this in my daily actions?
- How can I learn from the qualities of the leader described in this passage to improve my own leadership?
The early church on this verse — how the Fathers read it
Early commentators like Jerome and Thomas Aquinas reflect on this verse, discussing its implications for the character of the Messiah and His divine judgment.
He will not judge by what he sees with his eyes, or decide by what he hears with his ears. But he will judge the poor with justice, and decide with fairness for the humble of the earth.Early Church Fathers on Isaiah 11 →
It is said that in Christ there was the fear of God, not indeed as it regards the evil of separation from God by fault, nor as it regards the evil of punishment for fault;Early Church Fathers on Isaiah 11 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Isaiah 11:3 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd shall make him of quick understanding in the fear of the Lord,.... Or "cause him to smell the fear of the Lord" (w); that is, to discern in whom it was: this is one effect of the Spirit's resting
Read John Gill on Isaiah 11 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd shall make him of quick understanding in the fear of the LORD: and he shall not judge after the sight of his eyes, neither reprove after the hearing of his ears: And shall make him of quick
Read Robert Jamieson on Isaiah 11 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleShall make him of quick understanding, Heb. he shall make him smell, i.e. perceive, as that word is used, Jude 16 9 Job 39 25; understand or judge, as it is explained in the next clause. Or, his smelling shall be. Smelling is put for judging, because the sense of smelling, where it is quick and good, is more exact and sure in the judging of its proper objects, than the senses of seeing and hearing are. In the fear of the Lord; which is added, either, 1. As the object of his judging; he is most perspicacious and judicious in the things which concern the fear, i.e. the worship and service of God, which he was to order and establish in his church. Or rather, 2. As the rule and manner of his…
Read Matthew Poole on Isaiah 11 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsIsaiah 11:3 And shall make him of quick understanding in the fear of the LORD: and he shall not judge after the sight of his eyes, neither reprove after the hearing of his ears:Ver. 3. And shall make him of quick understanding.] Heb., It shall make him scent or smell - sc., by a singular sagacity and sharpness of judgment in smelling out a hypocrite, as Simon Peter did Simon Magus, who had deceived Philip, even unto baptism; but Peter soon found him out: how much more will Christ? His sharp nose easily discerneth and is offended with the stinking breath of the hypocrite’ s rotten lungs, though his words be never so scented and perfumed with shows of holiness. So for the innocence of the…
Read John Trapp on Isaiah 11 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(3) And shall make him of quick understanding . . .—Better, he shall draw his breath in the fear of the Lord. It shall be, as it were, the very air in which he lives and breathes. Some commentators, however, interpret he shall find a sweet savour. The Hebrew word rendered “understanding” means primarily, as the margin shows, “scent” or “smell,” either as the organ or the object of perception. He shall not judge after the sight of his eyes . . .—Earthly kings are apt to judge “according to the appearance” (John 7:24), and the reports of interested or corrupt advisers, but the true King shall “know what is in man” (John 2:25), and judge righteous judgment.
Read Charles John Ellicott on Isaiah 11 →CambridgeThe Cambridge Bible for Schools and CollegesCh. Isaiah 11:1-9. The Messiah and His KingdomIt is interesting to compare this passage with ch. Isaiah 9:1-7. There the delineation of the Messianic age starts from its broadest and most general features—the light breaking on the land, the universally diffused joy of the redeemed nation—and only at the end centres itself in the person of the Wonderful Child who is born to ascend the throne. Here the person of the Messiah comes first, and then the healing and regenerating influences of which he is the channel. To what period of Isaiah’s career the prophecy belongs cannot be determined. The affinity with ch. Isaiah 9:1-7 suggests the reign of Ahaz, to which it is assigned by Guthe in…
Read Cambridge on Isaiah 11 →Albert Barnes1798–1870Barnes' Notes on the BibleAnd shall make him of quick understanding - (והריחו vahărı̂ychô) The Septuagint renders this, ‘And the spirit of the fear of God shall fill him.’ The Chaldee, ‘And the Lord shall draw him near to
Read Albert Barnes on Isaiah 11 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible3. Shall make him — The Spirit of Jehovah is still the subject. Of quick understanding — This is a peculiar expression. Literally, Of quick smell, or his fragrance.
Read Daniel Denison Whedon on Isaiah 11 →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
And He will delight in the fear of the LORD. He will not judge by what His eyes see, and He will not decide by what His ears hear,
His delight will be in the fear of Yahweh. He will not judge by the sight of his eyes, neither decide by the hearing of his ears;
And He will delight in the fear of the LORD. He will not judge by what His eyes see, and He will not decide by what His ears hear,
He will take delight in obeying the Lord. He will not judge by mere appearances, or make decisions on the basis of hearsay.
Tyndale line
And shall make him of quick understanding in the fear of the LORD: and he shall not judge after the sight of his eyes, neither reprove after the hearing of his ears:
And his delight shall be in the fear of Jehovah; and he shall not judge after the sight of his eyes, neither decide after the hearing of his ears;
And his delight shall be in the fear of the LORD: and he shall not judge after the sight of his eyes, neither reprove after the hearing of his ears:
And will make him of quick understanding in the fear of the LORD: and he will not judge after the sight of his eyes, neither reprove after the hearing of his ears:
And shall make him prudent in the feare of the Lord: for he shall not iudge after the sight of his eies, neither reproue by ye hearing of his eares.
Strictly literal
And his delight will be in the fear of Jehovah; and he shall not judge after the sight of his eyes, neither reprove after the hearing of his ears;
To refresh him in the fear of Jehovah, And by the sight of his eyes he judgeth not, Nor by the hearing of his ears decideth.
To refresh Him in the fear of YHWH, || And He does not judge by the sight of His eyes, || Nor decides by the hearing of His ears.
And he shall be animated by the fear of the Lord; and not after the sight of his eyes shall he judge, and not after the hearing of his ears shall he decide;
His delight will be the fear of the Lord; he will not judge by what his eyes see, nor decide by what his ears hear.
From the Latin
And he shall be filled with the spirit of the fear of the Lord. He shall not judge according to the sight of the eyes, nor reprove according to the hearing of the ears.
Simplified
His happiness will be in giving reverence to the Lord. He will not judge by what he sees, and he will not make decisions based on what he hears.
And he will not be guided in his judging by what he sees, or give decisions by the hearing of his ears:
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 Dead Sea Scrolls — 1Qisaa agree closely, with the same essential wording for the key phrases. The Septuagint matches 7 of the 11 words but presents them in a different order, indicating some interpretive variation.
וַהֲרִיח֖וֹ בְּיִרְאַ֣ת יְהוָ֑ה וְלֹֽא־ לְמַרְאֵ֤ה עֵינָיו֙ יִשְׁפּ֔וֹט וְלֹֽא־ לְמִשְׁמַ֥ע אָזְנָ֖יו יוֹכִֽיחַ׃
7 of the 11 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.
והריח׳ו ביראת יהוה ולוא למראה עני׳ו ישפוט ולוא למשמע אוזנ׳ו יוכיח
11 words on the leather.
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 Isaiah 11:3
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.
רִיחַ (ruach) is a verb meaning to smell or perceive an odor. It can also imply acceptance or enjoyment, particularly in metaphorical contexts. The entries suggest it may derive from a root meaning to blow or breathe, though its primary use is related to the sense of smell.
[רִיחַ] vb. denom. Hiph.(?), smell, perceive odour
base
H7306 [רִיחַ] vb. denom. Hiph.(?), smell, perceive odour
7306 ruwach roo'-akh
a primitive root; properly, to blow, i.e. breathe; only
(literally) to smell or (by implication, perceive
(figuratively, to anticipate, enjoy):--accept, smell, X
touch, make of quick understanding.
רִיחַ (ru.ach) — to smell.
1) (Hiphil) to smell, scent, perceive odour, accept
1a) of horse
1b) of delight (metaph)
Conj | V-Hiphil-Inf-a | Suff — Conjunction · verb hiphil infinitive construct common · suffixHC/Vhcc/Sp3ms
ha: The fifth letter of the Hebrew alphabet; transliterated in this Encyclopedia as "h." It came also to be used for the number 5. For name, etc., see ALPHABET.
יִרְאָה (yir'ah) is a feminine noun meaning 'fear' or 'terror,' encompassing both the emotion and the concept of reverence, particularly in relation to God. It can denote an object that causes fear or the respect and piety associated with divine authority. The entries highlight its moral and emotional dimensions without significant disagreement.
יִרְאָה n.f. fear
fear, terror
a terror = obj. of terror
fear of God, reverence, piety
the fear of י׳ the law as revered.
base
H3374 יִרְאָה fear
3374 yir'ah yir-aw'
feminine of 3373; fear (also used as infinitive); morally,
reverence:--X dreadful, X exceedingly, fear(-fulness).
see HEBREW for 03373
יִרְאָה (yir.ah) — fear.
1) fear, terror, fearing
1a) fear, terror
1b) awesome or terrifying thing (object causing fear)
1c) fear (of God), respect, reverence, piety
1d) revered
Prep | N-fs — 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…
יְהֹוָה (ye.ho.vah) is the proper name of the God of Israel, often rendered as Jehovah or the Lord. It signifies the self-existent or eternal nature of God. The name is closely associated with the revelation to Moses in Exodus 3:12-15 and is used in conjunction with other terms to denote sacred places. Some scholars suggest it derives from a root meaning 'to bring into being.'
יהוה c. 6823 i.e. יַהְוֶה n.pr.dei Yahweh, the proper name of the God of Israel—(1. MT יְהֹוָה 6518 (Qr אֲדֹנָי), or יֱהֹוִה 305 (Qr אֱלֹהִים) 2. Many recent scholars explain יַהְוֶה as Hiph. of הוה (= היה) the one bringing into being, life-giver)
יהוה is not used by E in Gn, but is given Ex 3:12-15 as the name of the God who revealed Himself to Moses at Horeb
יהוה is used with אלהים and suffixes, especially in D
the phrase † אֲנִי יהוה is noteworthy
יהוה is also used with several predicates, to form sacred names of holy places of Yahweh
base
H3068 יהוה i.e. יַהְוֶה n. pr. dei Yahweh, the proper name of the God of Israel
3068 Yhovah yeh-ho-vaw'
from 1961; (the) self-Existent or Eternal; Jehovah, Jewish
national name of God:--Jehovah, the Lord. Compare 3050, 3069.
see HEBREW for 01961
see HEBREW for 03050
see HEBREW for 03069
יְהֹוָה (ye.ho.vah) — LORD.
Jehovah = "the existing One"
1) the proper name of the one true God
1a) unpronounced except with the vowel pointings of a.do.na (אֲדֹנָי "Lord" H0136)
יְהֹוָה (ye.ho.vah) — The Lord.
Another name of ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
יְהֹוָה (ye.ho.vah) — (Jerusalem of) the Lord.
Combined with ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
N-proper — Noun properHNpt
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)
Conj | Part — Conjunction · particleHC/Tn
מַרְאֶה (mar'eh) refers to sight, appearance, or vision, encompassing both physical and supernatural aspects of what is seen. It can denote a phenomenon, spectacle, or the power of seeing. The word is derived from a root meaning to see, and it covers a range of meanings related to visual perception.
מַרְאֶה 102 n.m. sight, appearance, vision
sight, phenomenon, spectacle
appearance
appearance, sight, vision
in gen. what is seen
specif. a (supernat.) vision
sight, vision = power of seeing (and enjoying), late
base
H4758 מַרְאֶה sight, appearance, vision . . sight, phenomenon, spectacle
. appearance
. appearance, sight, vision
. in gen. what is seen
. specif. a (supernat.) vision
. sight, vision = power of seeing (and enjoying), late
4758 mar'eh mar-eh'
from 7200; a view (the act of seeing); also an appearance
(the thing seen), whether (real) a shape (especially if
handsome, comeliness; often plural the looks), or (mental) a
vision:--X apparently, appearance(-reth), X as soon as
beautiful(-ly), countenance, fair, favoured, form, goodly, to
look (up) on (to), look(-eth), pattern, to see, seem, sight,
visage, vision.
see HEBREW for 07200
מַרְאֶה (mar.eh) — appearance.
1) sight, appearance, vision
1a) sight, phenomenon, spectacle, appearance, vision
1b) what is seen
1c) a vision (supernatural)
1d) sight, vision (power of seeing)
Prep | N-ms — 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…
The Hebrew word עַ֫יִן (*'ayin*) means 'eye' and can refer to both the physical organ and its figurative uses, such as mental qualities and desires. It also denotes a 'spring' or 'fountain' of water. The entries highlight various phrases and contexts, including appearances and expressions of emotion, but do not indicate any significant disagreement among lexicons.
עַ֫יִן 859 n.f. eye
lit. as physical organ
eyes as showing mental qualities
desire of the eyes, abominations of the eyes
Fig. of mental and physical faculties, acts and states
Transferred mngs.:
visible surface of earth
appearance
gleam, sparkle
Other phrases are: an eye for an eye; eye to eye; in the presence of, in full view of; of business transaction; on the forehead
base
עַ֫יִן n.f. spring (of water). Particular springs are:
ע׳ חֲרֹר Ju 7:1
ע׳ הַקּוֹרֵא (partridge-spring) Ju 15:19
ע׳ רֹגֵל near Jerus.
ע׳ הַתַּנִּין (dragon-spring)
base
H5869a עַ֫יִן eye . lit. as physical organ
. . eyes as showing mental qualities
. desire of the eyes, abominations of the eyes
. Fig. of mental and physical faculties, acts and states
. Transferred mngs.: . visible surface of earth
. appearance
. gleam, sparkle
. Other phrases are: an eye for an eye; eye to eye; in the presence of, in full view of; of business transaction; on the forehead
H5869b עַ֫יִן spring (of water)
5869 `ayin ah'-yin
probably a primitive word; an eye (literally or
figuratively); by analogy, a fountain (as the eye of the
landscape):--affliction, outward appearance, + before, +
think best, colour, conceit, + be content, countenance, +
displease, eye((-brow), (-d), -sight), face, + favour,
fountain, furrow (from the margin), X him, + humble,
knowledge, look, (+ well), X me, open(-ly), + (not) please,
presence, + regard, resemblance, sight, X thee, X them, +
think, X us, well, X you(-rselves).
עַ֫יִן (a.yin) — eye.
: eye
1) eye
1a) eye
1a1) of physical eye
1a2) as showing mental qualities
1a3) of mental and spiritual faculties (fig.)
עַ֫יִן (a.yin) — Fountain (Gate).
§ spring, fountain
עַ֫יִן (a.yin) — Fountain of.
§ spring, fountain
עַ֫יִן (a.yin) — eye: seeing.
: seeing
1) eye
1a) eye
1a1) of physical eye
1a2) as showing mental qualities
1a3) of mental and spiritual faculties (fig.)
עַ֫יִן (a.yin) — eye: appearance.
: appearance
1) eye
1a) eye
1a1) of physical eye
1a2) as showing mental qualities
1a3) of mental and spiritual faculties (fig.)
עַ֫יִן (a.yin) — eye: before(the eyes).
: before(the_eyes)
1) eye
1a) eye
1a1) of physical eye
1a2) as showing mental qualities
1a3) of mental and spiritual faculties (fig.)
עַ֫יִן (a.yin) — eye: sin.
: sin
1) eye
1a) eye
1a1) of physical eye
1a2) as showing mental qualities
N-cd | Suff — Noun common feminine dual construct · suffixHNcfdc/Sp3ms
שָׁפַט (shaphat) is a Hebrew verb meaning to judge or govern. It encompasses a range of actions including pronouncing sentences, executing judgments, and deciding controversies in various contexts such as civil and religious matters. The word can also imply being judged or entering into legal disputes. There is a specific mention of its use in the context of final judgment.
שָׁפַט 185 vb. judge, govern
Qal
act as law-giver, judge, governor
specif. decide controversy, discriminate betw. persons, in civil, political, domestic and religious questions
execute judgment
Niph.
recipr., enter into controversy, plead
pass. be judged
Pô‛el = my opponent-at-law
base
H8199 שָׁפַט judge, govern .. act as law-giver, judge, governor
. specif. decide controversy, discriminate betw. persons, in civil, political, domestic and religious questions
. execute judgment
. . recipr., enter into controversy, plead
. pass. be judged
.= my opponent-at-law
8199 shaphat shaw-fat'
a primitive root; to judge, i.e. pronounce sentence (for or
against); by implication, to vindicate or punish; by
extenssion, to govern; passively, to litigate (literally or
figuratively):--+ avenge, X that condemn, contend, defend,
execute (judgment), (be a) judge(-ment), X needs, plead,
reason, rule.
שָׁפַט (sha.phat) — to judge.
1) to judge, govern, vindicate, punish
1a) (Qal)
1a1) to act as law-giver or judge or governor (of God, man)
1a1a) to rule, govern, judge
1a2) to decide controversy (of God, man)
1a3) to execute judgment
1a3a) discriminating (of man)
1a3b) vindicating
1a3c) condemning and punishing
1a3d) at theophanic advent for final judgment
1b) (Niphal)
1b1) to enter into controversy, plead, have controversy together
1b2) to be judged
1c) (Poel) judge, opponent-at-law (participle)
V-Qal-Imperf-3ms — Verb · Qal · imperfect third person masculine singularHVqi3ms
juj (shopheT; New Testament dikastes, krites): In the early patriarchal times the heads of families and the elders of the tribes were the judges (compare Ge 38:24), and their authority was based on custom. In the wilderness Moses alone was the judge until Jethro suggested a scheme of devolution. On his advice Moses divided the people into groups of thousands, hundreds, fifties, and tens, and over each group a wise and good man was set as a judge. Thereafter only the most important cases were brought before Moses (Ex 18:13-26; De 1:9-17). This arrangement ceased to be practicable when the children of Israel settled down in Canaan. Although David took counsel with the heads of thousands and hundreds (
Judge
(Heb. shophet, pl. shophetim), properly a magistrate or ruler, rather than one who judges in the sense of trying a cause. This is the name given to those rulers who presided over the affairs of the Israelites during the interval between the death of Joshua and the accession of Saul (Judg. 2:18), a period of general anarchy and confusion. “The office of judges or regents was held during life, but it was not hereditary, neither could they appoint their successors. Their authority was limited by the law alone, and in doubtful cases they were directed to consult the divine King through the priest by Urim and Thummim (Num. 27:21). Their authority extended only over those tribes by whom they had been elected or acknowledged. There was no income attached to their office, and they…
→ Appointed by the Persians Ezr 7:25
→ Kings and other rulers as 2Sa 8:15; 15:2; 1Ki 3:16-28; 10:9; 2Ki 8:1-6; Ps 72:1-4; Mt 27:11-26; Ac 23:34,35; 24; 25:11,12
→ Priests and Levites as De 17:9; 2Ch 19:8; Eze 44:23,24; Mt 26:57-62
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)
Conj | Part — Conjunction · particleHC/Tn
מִשְׁמָע (mishma`) means 'thing heard' or 'hearing,' and is derived from the root meaning to hear. It is used in contexts related to reports or rumors, with a specific reference to Isaiah 11:3.
[מִשְׁמָע] n.[m.] thing heard;—cstr. Is 11:3
ref
H4926 [מִשְׁמָע] thing heard
4926 mishma` mish-maw'
from 8085; a report:--hearing.
see HEBREW for 08085
מִשְׁמָע (mish.ma) — hearing.
thing heard, rumour
Prep | N-ms — 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…
The Hebrew word אֹ֫זֶן (*ozen*) means 'ear' and is derived from a root that suggests broadness. It refers to the physical ear as well as the organ of hearing, and can also imply the act of revealing or receiving divine revelation. The term appears in contexts such as Exodus 29:20.
אֹ֫זֶן 188 n.f. Ex 29:20 ear
ear, as part of body
especially as organ of hearing
open ears of, reveal to
base
H241 אֹ֫זֶן ear
241 'ozen o'-zen
from 238; broadness. i.e. (concrete) the ear (from its form
in man):--+ advertise, audience, + displease, ear, hearing, +
show.
see HEBREW for 0238
אֹ֫זֶן (o.zen) — ear.
: ear
1) ear, as part of the body
2) ear, as organ of hearing
3) (subjective) to uncover the ear to reveal; the receiver of divine revelation
אֹ֫זֶן (o.zen) — ear: hearing.
: hearing
1) ear, as part of the body
2) ear, as organ of hearing
3) (subjective) to uncover the ear to reveal; the receiver of divine revelation
אֹ֫זֶן (o.zen) — ear: to ears.
: to[ears_of](PERSON)
1) ear, as part of the body
2) ear, as organ of hearing
3) (subjective) to uncover the ear to reveal; the receiver of divine revelation
N-fd | Suff — Noun common feminine dual construct · suffixHNcfdc/Sp3ms
The Hebrew word יָכַח (yakach) is a primitive root that encompasses a range of meanings related to judgment and correction, including to decide, prove, and rebuke. It appears in various forms, such as Hiphil for active judgment and Niphal for reasoning together. Notably, it conveys ideas of justification and argumentation, with some entries referencing the concept of being chastened.
[יָכַח] vb. Hiph. decide, adjudge, prove
Hiph.
decide, judge
adjudge, appoint
shew to be right, prove
convince, convict
reprove, chide
correct, rebuke
Hoph. he is chastened also with pain
Niph. come now and let us reason together; there an upright man might reason with him; and thou art set right, righted, justified
Hithp. with Israel he will argue
base
H3198 יָכַח Hiph. decide, adjudge, prove . . decide, judge
. adjudge, appoint
. shew to be right, prove
. convince, convict
. reprove, chide
. correct, rebuke
. he is chastened also with pain
. come now and let us reason together; there an upright man might reason with him; and thou art set right, righted, justified
. with Israel he will argue
3198 yakach yaw-kahh'
a primitive root; to be right (i.e. correct); reciprocal, to
argue; causatively, to decide, justify or convict:--appoint,
argue, chasten, convince, correct(-ion), daysman, dispute,
judge, maintain, plead, reason (together), rebuke,
reprove(-r), surely, in any wise.
יָכַח (ya.khach) — to rebuke.
1) to prove, decide, judge, rebuke, reprove, correct, be right
1a) (Hiphil)
1a1) to decide, judge
1a2) to adjudge, appoint
1a3) to show to be right, prove
1a4) to convince, convict
1a5) to reprove, chide
1a6) to correct, rebuke
1b) (Hophal) to be chastened
1c) (Niphal) to reason, reason together
1d) (Hithp) to argue
V-Hiphil-Imperf-3ms — Verb · Hiphil · imperfect third person masculine singularHVhi3ms