Isaiah 28:11 — Word Study
WLCכִּ֚י בְּלַעֲגֵ֣י שָׂפָ֔ה וּבְלָשׁ֖וֹן אַחֶ֑רֶת יְדַבֵּ֖ר אֶל־ הָעָ֥ם הַזֶּֽה׃
BSAIndeedkîy with mockinglâʻêg [stammering, scorned] lipssâphâh [language, edge of something] and foreignʼachêr [another] tongueslâshôwn [used for eating, speaking, or describing a language] He will speakdâbar▸ [communicate, promise] toʼêl [toward, in the direction of] thiszeh [specific, particular] peopleʻam [nation, group of individuals]
| Greek | English | Parsing |
|---|---|---|
| כִּ֚י | for | Particle |
| בְּלַעֲגֵ֣י | by stammerings of | Preposition, noun common masculine plural construct |
| שָׂפָ֔ה | lip | Noun common, feminine singular absolute |
| וּבְלָשׁ֖וֹן | and by a tongue | Conjunction, preposition, noun common both singular absolute |
| אַחֶ֑רֶת | another | Adj |
| יְדַבֵּ֖ר | he will speak | Verb, Piel, imperfect third person masculine singular |
| אֶל־ | to | Preposition |
| הָעָ֥ם | the people | Particle, noun common masculine singular absolute |
| הַזֶּֽה׃ | this | Particle, particle |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Indeed, with mocking lips and foreign tongues, He will speak to this people |
| KJV | For with stammering lips and another tongue will he speak to this people. |
| ASV | Nay, but by men of strange lips and with another tongue will he speak to this people; |
| YLT | For by scorned lip, and by another tongue, Doth He speak unto this people. |
| WEB | But he will speak to this nation with stammering lips and in another language, |
| BBE | No, but with broken talk, and with a strange tongue, he will give his word to this people: |
The translations agree on the key terms and meanings in this verse.
The sentence has one main clause with additional phrases that describe how and to whom God will speak.







8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbדָבַר
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 — Isaiah 28:11
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 — A Warning to Israelgenerated
Isaiah 28:11 is part of a passage where God warns Israel about their refusal to listen to His guidance. The people are depicted as hearing orders but failing to understand, leading to a promise that God will speak to them in a way they do not expect, using mocking and foreign languages. This serves as a metaphor for their spiritual blindness and disobedience.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Deuteronomy 28:49 | The LORD will bring a nation from afar, from the ends of the earth, to swoop down upon you like an eagle—a nation whose language you will not understand, |
| 2 | Jeremiah 5:15 | Behold, I am bringing a distant nation against you, O house of Israel,” declares the LORD. “It is an established nation, an ancient nation, a nation whose language you do not know and whose speech you do not understand. |
| 3 | 1 Corinthians 14:21 | It is written in the Law: “By strange tongues and foreign lips I will speak to this people, but even then they will not listen to Me, says the Lord.” |
The Treasury of Scripture Knowledge — 3 references, hung on the phrase they belong to
The Key Word — בְּלַעֲגֵי, be.la.'a.Geigenerated
The word בְּלַעֲגֵי (be.la.'a.Gei) comes from a root that conveys the idea of mocking or deriding. It is used here to indicate that God will use scornful speech, which reflects the people's own attitudes toward His messages.
This term suggests a communication style that is not only unfamiliar but also laden with derision, emphasizing the seriousness of the people's failure to heed God's word.
How Translations Differ — measured against the Berean Standard Biblegenerated
The verse is rendered in the Berean Standard Bible as 'Indeed, with mocking lips and foreign tongues, He will speak to this people.' This wording is consistent across the KJV, ASV, YLT, WEB, and BBE.
Sentence Structuregenerated
The finite verb governing the verse is יְדַבֵּ֖ר, he will speak, with several phrases attached: a prepositional phrase describing the manner of speech, and noun phrases detailing the subjects involved. The structure emphasizes the unexpected nature of God's communication.
The word order highlights the mocking speech and foreign languages as the means through which God will address the people, underscoring the seriousness of their situation.
Septuagint Backgroundgenerated
In the Septuagint, the Hebrew word בְּלַעֲגֵי is translated as φαυλισμὸν, which suggests a more general sense of ridicule or contempt. This choice reflects an interpretation that emphasizes the derisive nature of the speech God will use.
The use of γλώσσης for לָשׁוֹן indicates a focus on the concept of language itself, perhaps highlighting the idea of foreignness in communication.
In plain words — the whole versegenerated
Isaiah 28:11 tells us that God will speak to His people using mocking language and foreign tongues. This is a warning about their disobedience and failure to listen to His guidance. The verse highlights the seriousness of their situation and the unexpected means through which God will communicate.
Frequently Asked Questionsgenerated
This indicates that God will use a derisive form of communication to address the people, reflecting their own attitudes and failures.
The use of foreign tongues symbolizes the unfamiliar and unexpected ways God may communicate with those who refuse to listen.
This verse serves as a warning about the consequences of disobedience and the spiritual blindness of Israel, which is a recurring theme in Isaiah.
We learn the importance of being attentive to God's messages, as ignoring them may lead to unexpected and challenging forms of communication.
Reflection Questionsgenerated
- In what ways might I be ignoring God's messages in my life?
- How can I be more open to understanding God's communication, even when it comes in unexpected forms?
- What does this verse teach me about the consequences of spiritual blindness?
- How can I encourage others to listen to God's guidance more attentively?
The early church on this verse — how the Fathers read it
Early church fathers referenced this verse to discuss the nature of divine communication and the response of the people. Quotations are provided to illustrate their interpretations.
They spoke with strange tongues and not those of their native land; and the wonder was great, a language spoken by those who had not learned it.Early Church Fathers on Isaiah 28 →
Someone might well ask how the apostles drew to themselves all these people. How did men who spoke only the language of the Jews win over the Scythian, the Indian,Early Church Fathers on Isaiah 28 →
Thus at times all the sayings of the ancient covenant of the sacred Scriptures are designated together by the name of law.Early Church Fathers on Isaiah 28 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Isaiah 28:11 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleFor with stammering lips and another tongue will he speak to this people.
Read John Gill on Isaiah 28 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryIn that day shall the LORD of hosts be for a crown of glory, and for a diadem of beauty, unto the residue of his people, -The prophet now turns to Judah, a gracious promise to the remnant
Read Robert Jamieson on Isaiah 28 →
Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleFor; or, therefore, as this particle is oft used. For this seems to be the punishment of their dulness. With stammering lips; either, 1. In way of condescension, as mothers and nurses teach children, lisping and stammering with them. Or, 2. In way of judgment; which suits best with the next clause. And another tongue; by people of a strange language, whom he shall bring among them, and into whose power he shall deliver them; which is a great aggravation of their misery: see . Will he speak to this people: seeing they will not hear him speaking by his prophets and ministers, in their own language, they shall hear their enemies speaking to them in a strange and rough language.
Read Matthew Poole on Isaiah 28 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsIsaiah 28:11 For with stammering lips and another tongue will he speak to this people.Ver. 11. For with stammering lips, &c.] With a lisping lip. Heb., With scoffs of lip, or with language of mocks. Surely God scorneth the scorners, for he loveth to retaliate, and proportion choice to choice, device to device, frowardness to frowardness, scoffing to scoffing. And with another tongue.] Lingua exotica, such as they shall be no whit the better for. See 1 Corinthians 14:21. We read of John Elmar, Bishop of London in Queen Elizabeth’ s reign, that on a time when he saw his audience grow dull in their attention to his sermon, he presently read unto them many verses of the Hebrew text, whereat…
Read John Trapp on Isaiah 28 →
Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(11) With stammering lips and another tongue . . .—The “stammering lips” are those of the Assyrian conquerors, whose speech would seem to the men of Judah as a barbarous patois. They, with their short sharp commands, would be the next utterers of Jehovah’s will to the people who would not listen to the prophet’s teaching. The description of the “stammering tongue” re-appears in Isaiah 33:19. (Comp. Deuteronomy 28:49.) In 1 Corinthians 14:21, the words are applied to the gift of “tongues,” which, in its ecstatic utterances, was unintelligible to those who heard it, and was therefore, as the speech of the barbarian conquerors was in Isaiah’s thoughts, the antithesis of true prophetic teaching.
Read Charles John Ellicott on Isaiah 28 →
CambridgeThe Cambridge Bible for Schools and Colleges11. Isaiah parries the gibe with a terrible threat. Jehovah is about to employ a more uncouth language, to which their mocking description will fully apply, viz., the harsh barbarous accents of the Assyrian invaders. stammering lips] either “stammerings of lip” or “stammerers of lip” (cf. the Greek use of βάρβαρος). Comp. 1 Corinthians 14:21.
Read Cambridge on Isaiah 28 →
Albert Barnes1798–1870Barnes' Notes on the BibleFor - This verse is to be understood as a response to what the complaining and dissatisfied people had said, as expressed in the previous verse.
Read Albert Barnes on Isaiah 28 →
Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible11, 12. For — One explanation of this is, that the wicked prophets were about to continue, and got as far as “for,” when Isaiah snatched the word from them and proceeded thence himself: “Yes, for,” etc.
Read Daniel Denison Whedon on Isaiah 28 →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
Indeed, with mocking lips and foreign tongues, He will speak to this people
But he will speak to this nation with stammering lips and in another language,
Indeed, with mocking lips and foreign tongues, He will speak to this people
For with mocking lips and a foreign tongue he will speak to these people.
Tyndale line
For with stammering lips and another tongue will he speak to this people.
Nay, but by men of strange lips and with another tongue will he speak to this people;
Nay, but by men of strange lips and with another tongue will he speak to this people:
For with stammering lips and another tongue will he speak to this people.
For with a stammering tongue and with a strange language shall he speake vnto this people.
Strictly literal
For with stammering lips and a strange tongue will he speak to this people;
For by scorned lip, and by another tongue, Doth He speak unto this people.
For by scorned lip, and by another tongue, || Does He speak to this people.
For [as] with stammering lips and a foreign tongue will he speak to this people;
Indeed, with mocking lips and a foreign tongue he will speak to this people.
From the Latin
For with the speech of lips, and with another tongue he will speak to this people.
Simplified
Fine—so now the Lord will talk to this people in foreign languages that sound strange to them!
No, but with broken talk, and with a strange tongue, he will give his word to this people:
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 wording of this verse, with minor variations in the scrolls that do not affect the overall meaning. The Septuagint aligns with most of the Hebrew text but presents it in a different order.
כִּ֚י בְּלַעֲגֵ֣י שָׂפָ֔ה וּבְלָשׁ֖וֹן אַחֶ֑רֶת יְדַבֵּ֖ר אֶל־ הָעָ֥ם הַזֶּֽה׃
7 of the 9 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.
כי בלעגי שפה ובלשון אחרת ידבר אל העם הזה
9 words on the leather.
כיא בלעגי [שפה] [ובלשון] [אחרת] [ידבר] [אל] [העם] [הזה]
2 words on the leather — 7 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 Isaiah 28:11
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.
כִּי (ki) is a conjunction primarily meaning 'that,' 'for,' or 'when.' It indicates causal relationships and can express conditions like 'if' or 'though.' The word is versatile, appearing in various contexts to convey certainty, exception, or concession. Notably, it can combine with other particles to modify its meaning, such as in the phrase כִּי אם־ (ki im), meaning 'that if.'
כִּי conj. that, for, when
that
Of time, when, of the past
elsewhere כִּי has a force approximating to if, though it usu. represents a case as more likely to occur than אִם
when or if, with a concessive force, i.e. though
Because, since
base
כִּי אם־
each part. retaining its independent force, and relating to a different clause:
that if
for if
(About 140 t.) the two particles being closely conjoined, and relating to the same clause—
limiting the prec. clause, except
the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
after an oath, surely
base
כִּי עַל כֵּן forasmuch as
base
H3588a כִּי that, for, when . that
. . Of time, when, of the past
. elsewhere כִּי has a force approximating to if, though it usu. represents a case as more likely to occur than אִם
. when or if, with a concessive force, i.e. though
. Because, since
H3588b כִּי אם־ . each part. retaining its independent force, and relating to a different clause: . that if
. for if
. (About 140 t.) the two particles being closely conjoined, and relating to the same clause— . limiting the prec. clause, except
. the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
. after an oath, surely
H3588c כִּי עַל כֵּן forasmuch as
3588 kiy kee
a primitive particle (the full form of the prepositional
prefix) indicating causal relations of all kinds, antecedent
or consequent; (by implication) very widely used as a relative
conjunction or adverb (as below); often largely modified by
other particles annexed:--and, + (forasmuch, inasmuch,
where-)as, assured(-ly), + but, certainly, doubtless, + else,
even, + except, for, how, (because, in, so, than) that, +
nevertheless, now, rightly, seeing, since, surely, then,
therefore, + (al- )though, + till, truly, + until, when,
whether, while, whom, yea, yet.
כִּי (ki) — for.
1) that, for, because, when, as though, as, because that, but, then, certainly, except, surely, since
1a) that
1a1) yea, indeed
1b) when (of time)
1b1) when, if, though (with a concessive force)
1c) because, since (causal connection)
1d) but (after negative)
1e) that if, for if, indeed if, for though, but if
1f) but rather, but
1g) except that
1h) only, nevertheless
1i) surely
1j) that is
1k) but if
1l) for though
1m) forasmuch as, for therefore
כִּי [אם] (ki im) — that if: except.
1) except if
1a) but if
1b) even though
כִּי [עַל כֵּן] (ki [al ken]) — for as that: since.
1) that, for, because, when, as though, as, because that, but, then, certainly, except, surely, since
1a) that
1a1) yea, indeed
1b) when (of time)
1b1) when, if, though (with a concessive force)
1c) because, since (causal connection)
1d) but (after negative)
Conj — ParticleHTc
for (ki (conjunction), le, from 'el (preposition), and various other words. In the New Testament also the words are various, chiefly gar, kai gar, hoti (conjunctions); anti apo eis dia (accusative), epi (dative and accusative), peri (genitive), pros (genitive and accusative), huper (genitive) (prepositions)): the English Revised Version and the American Standard Revised Version give in many cases more literal or more accurate renderings than those in the King James Version.
In the New Testament the most important preps. from a doctrinal point of view are anti, "face to face," "over against," "instead," "on behalf of," peri, "around," "about," "concerning," huper, "over," "on behalf of." The first has been claimed as stating the substitutionary nature of Christ's sacrifice as contrasted with huper and peri, more frequently used of it. But, although anti in the New Testament often means…
לָעֵג (la`eg) refers to mocking, with its root linked to the concept of a buffoon or stammering. It can denote a mocker as a noun. The entries suggest a range of meanings related to ridicule or derision.
[לָעֵג] adj. mocking
base
H3934 לָעֵג
3934 la`eg law-ayg'
from 3932; a buffoon; also a foreigner:--mocker, stammering.
see HEBREW for 03932
לָעֵג (la.eg) — mocking.
1) mocking
1a) mocker (noun cstr)
Prep | N-mp — Preposition · noun common masculine plural constructHR/Ncmpc
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 שָׂפָה (*saphah*) encompasses meanings related to 'lip,' 'speech,' and 'edge.' It is derived from concepts of termination, suggesting boundaries like the edge of a vessel or the bank of a river. The word can refer to physical lips, language, or the edges of various objects, including shores.
שָׂפָה 176 n.f. lip, speech, edge
lip
language
edge: shore of sea; bank of river
base
H8193 שָׂפָה lip, speech, edge . lip
. language
. edge: shore of sea; bank of river
8193 saphah saw-faw'
or (in dual and plural) sepheth {sef-eth'}; probably from
5595 or 8192 through the idea of termination (compare 5490);
the lip (as a natural boundary); by implication, language; by
analogy, a margin (of a vessel, water, cloth, etc.):--band,
bank, binding, border, brim, brink, edge, language, lip,
prating, ((sea-))shore, side, speech, talk, (vain) words.
see HEBREW for 05595
see HEBREW for 08192
see HEBREW for 05490
שָׂפָה (sa.phah) — lips.
: lips/mouth
1) lip, language, speech, shore, bank, brink, brim, side, edge, border, binding
1a) lip (as body part)
1b) language
1c) edge, shore, bank (of cup, sea, river, etc)
שָׂפָה (sa.phah) — lip: words.
: words/language
1) lip, language, speech, shore, bank, brink, brim, side, edge, border, binding
1a) lip (as body part)
1b) language
1c) edge, shore, bank (of cup, sea, river, etc)
שָׂפָה (sa.phah) — lip: edge.
: edge/border/opening
1) lip, language, speech, shore, bank, brink, brim, side, edge, border, binding
1a) lip (as body part)
1b) language
1c) edge, shore, bank (of cup, sea, river, etc)
שָׂפָה (sa.phah) — lip: shore.
: shore/bank(of_sea/river)
1) lip, language, speech, shore, bank, brink, brim, side, edge, border, binding
1a) lip (as body part)
1b) language
1c) edge, shore, bank (of cup, sea, river, etc)
N-fs — Noun common · feminine singular absoluteHNcfsa
(saphah, sepheth, "lip," "language," "speech," "talk" (also "rim," "border," "shore," "bank," etc.), sapham, "(upper) lip," "moustache," "beard"; cheilos, "lip" (also once, "shore" in the quotation Heb 11:12 equals Ge 22:17)):
(1) Lips stand in oriental idiom for speech or language, like "mouth," "tongue"; therefore they stand in parallelism. "The lip of truth shall be established for ever; but a lying tongue is but for a moment" (Pr 12:19). "To shoot out the lip" (Ps 22:7) means to make a mocking, contemptuous, scornful face. As the lips are the chief instrument of speech, we find numerous idiomatic phrases for "speaking," such as: "the utterance of the lips" (
Lip
Besides its literal sense (Isa. 37:29, etc.), is used in the original (saphah) metaphorically for an edge or border, as of a cup (1 Kings 7:26), a garment (Ex. 28:32), a curtain (26:4), the sea (Gen. 22:17), the Jordan (2 Kings 2:13). To “open the lips” is to begin to speak (Job 11:5); to “refrain the lips” is to keep silence (Ps. 40:9; 1 Pet. 3:10). The “fruit of the lips” (Heb. 13:15) is praise, and…
The Hebrew word לָשׁוֹן (*lashon*) primarily means 'tongue,' referring to both the organ of speech in humans and animals. It can also denote 'language' and has figurative uses, such as a 'tongue-shaped' wedge or bay. The entries highlight its literal and metaphorical applications, but do not present any significant disagreements among the lexicons.
לָשׁוֹן n.m. and (more oft.) f. tongue
tongue of men
= language
tongue of animals
tongue of fire
= (tongue-shaped) wedge of gold
= (tongue-shaped) bay of sea
base
H3956 לָשׁוֹן tongue . tongue of men
. = language
. tongue of animals
. tongue of fire
. = (tongue-shaped) wedge of gold
. = (tongue-shaped) bay of sea
3956 lashown law-shone'
or lashon {law-shone'}; also (in plural) feminine lshonah
{lesh-o-naw'}; from 3960; the tongue (of man or animals), used
literally (as the instrument of licking, eating, or speech),
and figuratively (speech, an ingot, a fork of flame, a cove of
water):--+ babbler,bay, + evil speaker, language, talker,
tongue, wedge.
see HEBREW for 03960
לָשׁוֹן (la.shon) — tongue.
: tongue/words
1) tongue
1a) tongue (of men)
1a1) tongue (literal)
1a2) tongue (organ of speech)
1b) language
1c) tongue (of animals)
1d) tongue (of fire)
1e) wedge, bay of sea (tongue-shaped)
לָשׁוֹן (la.shon) — tongue: language.
: language
1) tongue
1a) tongue (of men)
1a1) tongue (literal)
1a2) tongue (organ of speech)
1b) language
1c) tongue (of animals)
1d) tongue (of fire)
1e) wedge, bay of sea (tongue-shaped)
לָשׁוֹן (la.shon) — tongue: bar.
: bar/projection/bay
1) tongue
1a) tongue (of men)
1a1) tongue (literal)
1a2) tongue (organ of speech)
1b) language
1c) tongue (of animals)
1d) tongue (of fire)
1e) wedge, bay of sea (tongue-shaped)
Conj | Prep | N-cs — Conjunction · preposition · noun common both singular absoluteHC/R/Ncbsa
tung: Almost invariably for either lashon, or glossa the latter word with the cognates heteroglossos, "of strange tongues" (1Co 14:21), glossodes, "talkative," English Versions of the Bible "full of tongue" (Sirach 8:3; 9:18), glossotomeo, "to cut out the tongue" (2 Macc 7:4), diglossos, "double-tongued" (Sirach 5:9; 28:13). In 1Ti 3:8, however, "double-tongued" is for dilogos, literally, "two-worded." Where "tongue" in the King James Version translates dialektos (Ac 1:19; 2:8; 21:40; 22:2; 26:14), the Revised Version (British and American) has "language," while for the King James Version "in the Hebrew tongue" in Joh 5:2; Re…
אַחֵר (acher) means 'another' or 'other' and can imply something that follows or is different. It is derived from a root that suggests hindrance or being next to something else. The term appears in various contexts in the Old Testament, often referring to another person or thing.
אַחֵר adj. another
base
H312 אַחֵר another
312 'acher akh-air'
from 309; properly, hinder; generally, next, other,
etc.:--(an-)other man, following, next, strange.
see HEBREW for 0309
אַחֵר (a.cher) — another.
1) another, other, following
1a) following, further
1b) other, different
Adj — AdjHAafsa
דָבַר (dabar) is a Hebrew verb primarily meaning 'to speak.' It encompasses a range of actions including declaring, commanding, and conversing. The root suggests a figurative use of words, with some entries noting a rare destructive sense of subduing. Various forms of the verb indicate different nuances, such as speaking with one another or making promises.
[דָבַר] 1142 vb. speak (original mng. dub.)
Qal speak
Niph. reciprocal sense, speak with one another, talk
Pi. speak
Pu. in the day when she may be spoken for
Hithp. speaking this word
Hiph. either leads subject, or puts to flight, fig. for subdues
base
H1696 דָבַר speak (original mng. dub.)
1696 dabar daw-bar'
a primitive root; perhaps properly, to arrange; but used
figuratively (of words), to speak; rarely (in a destructive
sense) to subdue:--answer, appoint, bid, command, commune,
declare, destroy, give, name, promise, pronounce, rehearse,
say, speak, be spokesman, subdue, talk, teach, tell, think,
use (entreaties), utter, X well, X work.
דָבַר (da.var) — to speak: speak.
: speak/tell/command
1) to speak, declare, converse, command, promise, warn, threaten, sing
1a) (Qal) to speak
1b) (Niphal) to speak with one another, talk
1c) (Piel)
1c1) to speak
1c2) to promise
1d) (Pual) to be spoken
1e) (Hithpael) to speak
1f) (Hiphil) to lead away, put to flight
דָבַר (da.var) — to speak: subdue.
: subdue
1) to speak, declare, converse, command, promise, warn, threaten, sing
1a) (Qal) to speak
1b) (Niphal) to speak with one another, talk
1c) (Piel)
1c1) to speak
1c2) to promise
1d) (Pual) to be spoken
1e) (Hithpael) to speak
1f) (Hiphil) to lead away, put to flight
דָבַר (da.var) — to speak: promise.
: promise/declare
1) to speak, declare, converse, command, promise, warn, threaten, sing
1a) (Qal) to speak
1b) (Niphal) to speak with one another, talk
1c) (Piel)
1c1) to speak
1c2) to promise
1d) (Pual) to be spoken
1e) (Hithpael) to speak
V-Piel-Imperf-3ms — Verb · Piel · imperfect third person masculine singularHVpi3ms
The Hebrew word אֶל (el) is primarily a preposition indicating motion towards or direction to a person or place. It can also imply entering a limit, presence at a location, or a hostile direction (against). Additionally, it may express concepts such as concerning, in addition to, or according to. The entries highlight its versatility in both physical and metaphorical contexts.
אֶל (nearly always followed by Makkeph),
prep. denoting motion to or direction towards (whether physical or mental).of motion to or unto a person or place
Where the limit is actually entered, into
Of direction towards anything
Where the motion or direction implied appears from the context to be of a hostile character, אֶל = against
Unto sometimes acquires from the context the sense of in addition to
Metaph. in regard to, concerning, on account of
Of rule or standard according to (rare)
Expressing presence at a spot, against, at, by, not merely after verbs implying motion
Prefixed to other preps. it combines with them the idea of motion or direction to
base
H413 אֶל (nearly always followed by Makkeph), . of motion to or unto a person or place
. Where the limit is actually entered, into
. Of direction towards anything
. Where the motion or direction implied appears from the context to be of a hostile character, אֶל = against
. Unto sometimes acquires from the context the sense of in addition to
. Metaph. in regard to, concerning, on account of
. Of rule or standard according to (rare)
. Expressing presence at a spot, against, at, by, not merely after verbs implying motion
. Prefixed to other preps. it combines with them the idea of motion or direction to
413 'el ale
(but only used in the shortened constructive form sel {el});
a primitive particle; properly, denoting motion towards, but
occasionally used of a quiescent position, i.e. near, with or
among; often in general, to:--about, according to ,after,
against, among, as for, at, because(-fore, -side), both...and,
by, concerning, for, from, X hath, in(- to), near, (out) of,
over, through, to(-ward), under, unto, upon, whether,
with(-in).
אֶל (el) — to(wards).
1) to, toward, unto (of motion)
2) into (limit is actually entered)
2a) in among
3) toward (of direction, not necessarily physical motion)
4) against (motion or direction of a hostile character)
5) in addition to, to
6) concerning, in regard to, in reference to, on account of
7) according to (rule or standard)
8) at, by, against (of one's presence)
9) in between, in within, to within, unto (idea of motion to)
Prep — PrepositionHR
עַם (am) primarily means 'people' or 'nation,' referring to a collective group, often in the context of tribes such as those of Israel. It can also denote kinsmen or compatriots. The term appears in various contexts, including military and familial references. There is a mention of a specific individual named Ammi in Song of Solomon 6:12.
עַם, עָם 1810 n.m. people
a people, nation
= smaller units
= common people
people in gen., persons
phrases
base
[עַם] n.[m.] kinsman (on father's side)
base
H5971a עַם, עָם people H5971b עַם kinsman (on father's side)
5971 `am am
from 6004; a people (as a congregated unit); specifically, a
tribe (as those of Israel); hence (collectively) troops or
attendants; figuratively, a flock:--folk, men, nation,
people.
see HEBREW for 06004
עַם (am) — people.
: people/nation
1) nation, people
1a) people, nation
1b) persons, members of one's people, compatriots, country-men
עַם (am) — kinsman.
kinsman, kindred
עַם (am) — Ammi.
A man living at the time of United Monarchy, only mentioned at Sng.6.12
§ kinsman, kindred
עַם (am) — People's (Gate).
§ kinsman, kindred
עַם (am) — (Ibleam)-am.
Combined with yiv.le.am (יִבְלְעָם "Ibleam" H2991)
§ kinsman, kindred
עַם (am) — Amaw.
This name means nation, people
עַם (am) — people: soldiers.
: soldiers/army
1) nation, people
1a) people, nation
1b) persons, members of one's people, compatriots, country-men
עַם (am) — people: creatures.
: creatures
1) nation, people
1a) people, nation
1b) persons, members of one's people, compatriots, country-men
Art | N-ms — Particle · noun common masculine singular absoluteHTd/Ncmsa
pe'-p'-l: In English Versions of the Bible represents something over a dozen Hebrew and Greek words. Of these, in the Old Testament, `am, is overwhelmingly the most common (about 2,000 times), with le'om, and goy, next in order; but the various Hebrew words are used with very little or no difference in force (e.g. Pr 14:28; but, on the other hand, in Ps 44 contrast verses 12 and 14). Of the changes introduced by the Revised Version (British and American) the only one of significance (cited explicitly in the Preface to the English Revised Version) is the frequent use of the plural "peoples" (strangely avoided in the King James Version except Re 10:11; 17:15), where other nations than Israel are in question. So, for instance, in Ps…
זֶה (zeh) is a demonstrative pronoun meaning 'this' or 'here.' It can stand alone, be used appositively, or function as a predicate. The word can also attach enclitically to interrogative pronouns, adding emphasis and directness. In poetry, it may serve as a relative pronoun, though this usage is rare.
זֶה demonstr.pron. and adv.; fem. זֹאת, once זֹאתָה; this, here
standing alone
In appos. to subst.
More oft. as pred.
It is attached enclitically, almost as an adv., to certain words, esp. interrog. pronouns, to impart, in a manner often not reproducible in Engl. idiom, directness and force, bringing the question or statement made into close relation with the speaker.
In poetry, as a relative pron. (rare)
With prefixes (in special senses)
base
H2088 זֶה demonstr. pron. and adv.; fem. זֹאת, once זֹאתָה; this, here . standing alone
. In appos. to subst.
. More oft. as pred.
. It is attached enclitically, almost as an adv., to certain words, esp. interrog. pronouns, to impart, in a manner often not reproducible in Engl. idiom, directness and force, bringing the question or statement made into close relation with the speaker.
. In poetry, as a relative pron. (rare)
. With prefixes (in special senses)
2088 zeh zeh
a primitive word; the masculine demonstrative pronoun, this
or that:--he, X hence, X here, it(-self), X now, X of him, the
one...the other, X than the other, (X out of) the (self) same,
such (a one) that, these, this (hath, man), on this side...on
that side, X thus, very, which. Compare 2063, 2090, 2097,
2098.
see HEBREW for 02063
see HEBREW for 02090
see HEBREW for 02097
see HEBREW for 02098
זֶה (zeh) — this.
1) this, this one, here, which, this...that, the one...the other, another, such
1a) (alone)
1a1) this one
1a2) this...that, the one...the other, another
1b) (appos to subst)
1b1) this
1c) (as predicate)
1c1) this, such
1d) (enclitically)
1d1) then
1d2) who, whom
1d3) how now, what now
1d4) what now
1d5) wherefore now
1d6) behold here
1d7) just now
1d8) now, now already
1e) (poetry)
1e1) wherein, which, those who
1f) (with prefixes)
1f1) in this (place) here, then
1f2) on these conditions, herewith, thus provided, by, through this, for this cause, in this matter
1f3) thus and thus
1f4) as follows, things such as these, accordingly, to that effect, in like manner, thus and thus
1f5) from here, hence, on one side...on the other side
1f6) on this account
1f7) in spite of this, which, whence, how
Art | Pron — Particle · particleHTd/Tm
