Isaiah 28:9 — Word Study
WLCאֶת־ מִי֙ יוֹרֶ֣ה דֵעָ֔ה וְאֶת־ מִ֖י יָבִ֣ין שְׁמוּעָ֑ה גְּמוּלֵי֙ מֵֽחָלָ֔ב עַתִּיקֵ֖י מִשָּׁדָֽיִם׃
BSAWhommîy is He trying to teachyârâh▸ [give knowledge to, instruct] To whommîy is He explainingbîyn▸ [making to understand, revealing] His messageshᵉmûwʻâh [tidings, news] To infants just weanedgâmal [babies, young children, removed, taken away] from milkchâlâb [nourishment, sustenance] To babies removedʻattîyq [little ones, newborns, drawn away, taken] from the breastshad [nourishing, caring]
| Greek | English | Parsing |
|---|---|---|
| אֶת־ | the object marker | Particle |
| מִי֙ | whom? | Pronoun |
| יוֹרֶ֣ה | will he teach | Verb, Hiphil, imperfect third person masculine singular |
| דֵעָ֔ה | knowledge | Noun common, feminine singular absolute |
| וְאֶת־ | and the object marker | Conjunction, particle |
| מִ֖י | whom? | Pronoun |
| יָבִ֣ין | will he make understand | Verb, Hiphil, imperfect third person masculine singular |
| שְׁמוּעָ֑ה | [the] message | Noun common, feminine singular absolute |
| גְּמוּלֵי֙ | [those] weaned | Verb, Qal, participle (passive) masculine plural common |
| מֵֽחָלָ֔ב | from milk | Preposition, noun common masculine singular absolute |
| עַתִּיקֵ֖י | [ones] removed | Adj |
| מִשָּׁדָֽיִם׃ | from breasts | Preposition, noun common masculine dual absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Whom is He trying to teach? To whom is He explaining His message? To infants just weaned from milk? To babies removed from the breast? |
| KJV | ¶ Whom shall he teach knowledge? and whom shall he make to understand doctrine? them that are weaned from the milk, and drawn from the breasts. |
| ASV | Whom will he teach knowledge? and whom will he make to understand the message? them that are weaned from the milk, and drawn from the breasts? |
| YLT | By whom doth He teach knowledge? And by whom doth He cause to understand the report? The weaned from milk, the removed from breasts, |
| WEB | Whom will he teach knowledge? To whom will he explain the message? Those who are weaned from the milk, and drawn from the breasts? |
| BBE | To whom will he give knowledge? and to whom will he make clear the word? Will it be to those who have newly given up milk, and who have only now been taken from the breast? |
Where they part company is עַתִּיקֵ֖י — see How Translations Differ.
The sentence consists of a main clause followed by two subordinate clauses, each posing a rhetorical question.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbיָרָה
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 28:9
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 Lord's Challenge to His Peoplegenerated
Isaiah 28:9 presents a rhetorical inquiry from the Lord, questioning the capability of His people to receive instruction. The context reveals a critique of their spiritual dullness, as they are compared to infants who cannot yet grasp solid food. This passage serves as a reminder of the need for spiritual maturity and understanding, as seen in the surrounding verses that emphasize their failure to heed God's guidance.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Isaiah 30:10–12 | They say to the seers, “Stop seeing visions!” and to the prophets, “Do not prophesy to us the truth! Speak to us pleasant words; prophesy illusions. |
| 2 | Psalm 50:17 | For you hate My instruction and cast My words behind you. |
| 3 | Proverbs 1:29 | For they hated knowledge and chose not to fear the LORD. |
| 4 | Jeremiah 5:31 | The prophets prophesy falsely, and the priests rule by their own authority. My people love it so, but what will you do in the end? |
| 5 | Jeremiah 6:10 | To whom can I give this warning? Who will listen to me? Look, their ears are closed, so they cannot hear. See, the word of the LORD has become offensive to them; they find no pleasure in it. |
The Treasury of Scripture Knowledge — 13 references, hung on the phrase they belong to
The Key Word — יוֹרֶ֣ה, yo.Rehgenerated
The verb יוֹרֶ֣ה (yo.Reh) is a Hiphil form of יָרָה (yarah), meaning 'to teach' or 'to instruct'. It conveys the act of imparting knowledge or directing someone towards understanding. This verb is used in contexts where guidance is essential, indicating a proactive effort to enlighten others.
In this verse, the use of יוֹרֶ֣ה emphasizes the Lord's desire to teach His people, contrasting their inability to comprehend His message. The question posed reflects a deeper concern about their spiritual state and readiness to receive divine instruction.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, which uses teach and explain to convey the Lord's intent. The KJV and ASV also use teach, maintaining the focus on instruction.
Where translations differ is in the rendering of עַתִּיקֵ֖י — the BSB uses removed, while the BBE opts for taken and the DRA for drawn away. This reflects subtle nuances in understanding the state of the infants being referenced.
Sentence Structuregenerated
The verse is structured with multiple clauses, beginning with the main inquiry: מִי֙ יוֹרֶ֣ה, Whom will He teach? This is followed by two additional clauses that further elaborate on the subjects of the teaching and understanding.
The verb יוֹרֶ֣ה serves as the focal point, governing the subsequent phrases that describe the objects of the teaching and understanding. The arrangement highlights the emphasis on the audience's inability to grasp divine truths.
Septuagint Backgroundgenerated
In the Septuagint, יוֹרֶ֣ה is rendered as ἀνηγγείλαμεν, which translates to 'we have announced' or 'declared'. This choice suggests a broader interpretation of the act of teaching, extending beyond mere instruction to include the proclamation of messages.
This rendering indicates a shift from direct teaching to the act of making known, which may reflect the translators' understanding of the passage's intent to communicate God's message to His people.
In plain words — the whole versegenerated
Isaiah 28:9 asks who the Lord is trying to teach and explain His message to, comparing them to infants who have just been weaned from milk. This highlights the inability of the people to understand the deeper truths of God's word, emphasizing their spiritual immaturity.
Frequently Asked Questionsgenerated
Being 'weaned from milk' refers to the transition from infancy to a stage where one can consume solid food, symbolizing growth and maturity in understanding.
The Lord questions this to highlight the spiritual dullness of His people, indicating that they are not ready to receive deeper truths.
This verse emphasizes the need for spiritual growth and understanding, as the people are likened to infants who cannot grasp the teachings of the Lord.
The significance lies in the Lord's desire to instruct His people, yet their inability to comprehend reflects a broader issue of spiritual blindness.
Reflection Questionsgenerated
- In what areas of my life do I feel like I am still in need of spiritual nourishment?
- How can I seek to grow in my understanding of God's teachings?
- What steps can I take to help others who may be struggling to grasp spiritual truths?
- How does recognizing my own spiritual immaturity affect my relationship with God?
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Isaiah 28:9 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleWhom shall he teach knowledge?.... Not the drunken priest or prophet, who were both unfit for teaching men knowledge; but either the true and godly priest or prophet of the Lord, or the Lord himself,
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 BibleWhom shall he, to wit, the teacher, which is easily understood out of the following verb; either God, or his prophets, or ministers; teach knowledge? who is there among this people that are capable and willing to be taught the good knowledge of God? A minister may as soon teach a young child as these men.
Read Matthew Poole on Isaiah 28 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsIsaiah 28:9 Whom shall he teach knowledge? and whom shall he make to understand doctrine? [them that are] weaned from the milk, [and] drawn from the breasts.Ver. 9. Whom shall he teach knowledge?] Quem docebit scientiam? Doceo governeth two accusative cases. Ministers must have (1.) Quem, Whom to teach; and (2.) Quid, What to teach - sc., knowledge. Isaiah had no want of knowledge, as being apt and able to teach; but he wanted a fit audience, as having to do with a sort of drunken sots that were unteachable, incapable. So, Ezekiel 47:11, when the waters of the sanctuary flowed, the miry places could not be healed. Think the same also of those that are drunk with pride and…
Read John Trapp on Isaiah 28 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(9) Whom shall he teach knowledge?—The two verses that follow reproduce the language of the drunkards as they talk scornfully of the prophet. “To whom does he come with what he calls his ‘knowledge’ and his ‘doctrine?’ (better, message, as in Isaiah 28:19). Does he think that they are boys just weaned, who are to be taught the first elements of the religion of the infant school?” Then in their mockery they describe (Isaiah 28:10) his teaching, with what was to them its wearisome iteration, “Always precept upon precept, line upon line . . .”—petty rebukes and puerile harping upon the same note, semper eandem canens cantilenam. We can scarcely doubt that Isaiah was indignantly reproducing, as…
Read Charles John Ellicott on Isaiah 28 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 9. Whom shall he teach knowledge? - "Whom, say they, would he teach knowledge?"] The scoffers mentioned below, Isaiah 28:14, are here introduced as uttering their sententious speeches; they treat God's method of dealing with them, and warning them by his prophets, with contempt and derision. What, say they, doth he treat us as mere infants just weaned? doth he teach us like little children, perpetually inculcating the same elementary lessons, the mere rudiments of knowledge; precept after precept, line after line, here and there, by little and little? imitating at the same time, and ridiculing, in Isaiah 28:10, the concise prophetical manner. God, by his prophet, retorts upon them…
Read AdamClarke on Isaiah 28 →CambridgeThe Cambridge Bible for Schools and Colleges9–13. The occasion of this remarkable encounter was probably a feast held to celebrate the renunciation of allegiance to Assyria. Isaiah has surprised the drunkards over their cups and administered some such rebuke as we read in Isaiah 28:7-8. (On the excesses that often accompanied sacrificial meals, see 1 Samuel 1:13 f.; Amos 2:8.)
Read Cambridge on Isaiah 28 →Albert Barnes1798–1870Barnes' Notes on the Biblewhom shall he teach knowledge? - This verse commences a statement respecting another form of sin that prevailed among the people of Judah.
Read Albert Barnes 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
Whom is He trying to teach? To whom is He explaining His message? To infants just weaned from milk? To babies removed from the breast?
Whom will he teach knowledge? To whom will he explain the message? Those who are weaned from the milk, and drawn from the breasts?
Whom is He trying to teach? To whom is He explaining His message? To infants just weaned from milk? To babies removed from the breast?
Who is the Lord trying to teach? To whom is he explaining a message? Those just weaned from milk! Those just taken from their mother’s breast!
Tyndale line
¶ Whom shall he teach knowledge? and whom shall he make to understand doctrine? them that are weaned from the milk, and drawn from the breasts.
Whom will he teach knowledge? and whom will he make to understand the message? them that are weaned from the milk, and drawn from the breasts?
Whom will he teach knowledge? and whom will he make to understand the message? them that are weaned from the milk, and drawn from the breasts?
Whom shall he teach knowledge? and whom shall he make to understand doctrine? them that are weaned from the milk, and drawn from the breasts.
Whome shall he teache knowledge? and whome shall he make to vnderstand the thinges that hee heareth? them that are weyned from the milke, and drawen from the breastes.
Strictly literal
Whom shall he teach knowledge? and whom shall he make to understand the report? Them that are weaned from the milk, withdrawn from the breasts?
By whom doth He teach knowledge? And by whom doth He cause to understand the report? The weaned from milk, the removed from breasts,
By whom does He teach knowledge? And by whom does He cause to understand the report? The weaned from milk, the removed from breasts,
Whom shall he teach knowledge? and whom shall he give to understand doctrine? those that are weaned from the milk, those that are taken from the breasts.
To whom will he teach knowledge, and to whom will he explain the message? To those who are weaned from milk or to those just taken from the breasts?
From the Latin
Whom shall he teach knowledge? and whom shall he make to understand the hearing? them that are weaned from the milk, that are drawn away from the breasts.
Simplified
“Just who is he trying to teach knowledge to?” they ask. “Who is he explaining his message to? To children just weaned from milk, to babies just removed from the breast?
To whom will he give knowledge? and to whom will he make clear the word? Will it be to those who have newly given up milk, and who have only now been taken from the breast?
Word by word, the decisions they made
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 aligns closely with the Septuagint and the Dead Sea Scrolls, with 11 of the 12 words matched. The Dead Sea Scrolls provide additional evidence of the text's consistency, although some words are partially restored. The variations indicate minor differences in preservation rather than significant textual discrepancies.
אֶת־ מִי֙ יוֹרֶ֣ה דֵעָ֔ה וְאֶת־ מִ֖י יָבִ֣ין שְׁמוּעָ֑ה גְּמוּלֵי֙ מֵֽחָלָ֔ב עַתִּיקֵ֖י מִשָּׁדָֽיִם׃
11 of the 12 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.
את מי יורה דעה ואת מי יבין שמועה גמולי מחלב עתיקי משדים
12 words on the leather.
את מי [יורה] [דעה] [ואת] [מי] [יבין] [שמועה] [גמולי] [מחלב] עתיקי משדים
2 words on the leather — 2 partly restored, 8 supplied entire by an editor.
את [מי] [יורה] [דעה] [ואת] [מי] [יבין] [שמועה] [גמולי] [מחלב] [עתיקי] [משדים]
nothing on the leather here — 1 partly restored, 11 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 28:9
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.
אֵת (eth) is primarily a grammatical marker in Hebrew, indicating the definite direct object of a verb. It is not translated into English and typically precedes nouns that are definite. The word is derived from a demonstrative sense of entity, related to the Hebrew word for 'self.' Its Aramaic equivalent is יָת (yat).
אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
base
H853 אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
853 'eth ayth
apparent contracted from 226 in the demonstrative sense of
entity; properly, self (but generally used to point out more
definitely the object of a verb or preposition, even or
namely):--(as such unrepresented in English).
see HEBREW for 0226
אֵת (et) — [Obj.].
sign of the definite direct object, not translated in English but generally preceding and indicating the accusative
Aramaic equivalent: yat (יָת "whom" H3487)
HTo — ParticleHTo
מִי (mi) is an interrogative pronoun primarily used to ask about persons, meaning 'who?' or 'whose?'. It can also appear in rhetorical questions and has some idiomatic uses, such as 'who among...?' or 'whosoever'. The word is rarely applied to things, and its forms can vary in emphasis.
מִי 423 pron.interrog. who? of persons
מִי is rarely used of things, and usually where persons are understood or implied
in the gen. whose
in an indirect qu.
מִי ב׳ who among … ?
strengthened and emph. forms of interrog.
various rhetorical uses whose
מִי may sometimes be rendered whosoever, though, as the examples will shew, it does not really mean it
once, following a verb, any one
base
H4310 מִי who? of persons . מִי is rarely used of things, and usually where persons are understood or implied
. in the gen. whose
. in an indirect qu.
. מִי ב׳ who among … ?
. strengthened and emph. forms of interrog.
. various rhetorical uses whose
. מִי may sometimes be rendered whosoever, though, as the examples will shew, it does not really mean it
. once, following a verb, any one
4310 miy me
an interrogative pronoun of persons, as 4100 is of things,
who? (occasionally, by a peculiar idiom, of things); also
(indefinitely) whoever; often used in oblique construction
with prefix or suffix:--any (man), X he, X him, + O that!
what, which, who(-m, -se, -soever), + would to God.
see HEBREW for 04100
מִי (mi) — who?.
who?, whose?, whom?, would that, whoever, whosoever
Part — PronounHPi
The Hebrew word יָרָא (*yarah*) encompasses meanings related to shooting, pouring, and throwing. It can refer to actions like shooting arrows or casting water, as well as figurative uses such as teaching or directing. The entries indicate that it has both a literal and a figurative range, with roots in the idea of flowing or pointing out.
[יָרָא] vb. shoot, pour
Qal shoot with arrows
Hiph. and they shot at; Pt. pl. the shooters, archers
Hoph. he that watereth shall himself also be watered
base
יָרָה vb. throw, shoot
Qal
throw, cast
cast (= lay, set), corner-stone; pillar
shoot arrows
throw water, rain
Niph. shot through (with arrows)
Hiph.
throw, cast
shoot (arrows)
throw water, rain
point out, shew
direct, teach, instruct
base
H3384a יָרָא shoot, pour H3384b יָרָה throw, shoot .. throw, cast
. cast (= lay, set), corner-stone; pillar
. shoot arrows
. throw water, rain
. shot through (with arrows)
. . throw, cast
. shoot (arrows)
. throw water, rain
. point out, shew
. direct, teach, instruct
3384 yarah yaw-raw'
or (2 Chr. 26:15) yara; {yaw-raw'}; a primitive root;
properly, to flow as water (i.e. to rain); transitively, to
lay or throw (especially an arrow, i.e. to shoot);
figuratively, to point out (as if by aiming the finger), to
teach:--(+) archer, cast, direct, inform, instruct, lay, shew,
shoot, teach(-er,-ing), through.
יָרָא (ya.ra) — to shoot.
1) to shoot, pour
1a) (Qal)
1a1) to shoot arrows
1b) (Hiphil)
1b1) to shoot at
1b2) part. shooter, archer
1c) to throw water, rain
יָרָה (ya.rah) — to show.
1) to point out, show
1b) to direct, teach, instruct
V-Hiphil-Imperf-3ms — Verb · Hiphil · imperfect third person masculine singularHVhi3ms
דֵּעָה (de`ah) is a feminine noun meaning 'knowledge.' It is derived from the related word דַּעַת (da`at) and specifically refers to knowledge, including knowledge of God. The entries consistently emphasize its meaning without significant disagreement.
דֵּעָה n.f. knowledge
base
H1844 דֵּעָה
1844 de`ah day-aw'
feminine of 1843; knowledge:--knowledge.
see HEBREW for 01843
דֵּעָה (de.ah) — knowledge.
knowledge (of God)
HNcfsa — Noun common · feminine singular absoluteHNcfsa
אֵת (eth) is primarily a grammatical marker in Hebrew, indicating the definite direct object of a verb. It is not translated into English and typically precedes nouns that are definite. The word is derived from a demonstrative sense of entity, related to the Hebrew word for 'self.' Its Aramaic equivalent is יָת (yat).
אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
base
H853 אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
853 'eth ayth
apparent contracted from 226 in the demonstrative sense of
entity; properly, self (but generally used to point out more
definitely the object of a verb or preposition, even or
namely):--(as such unrepresented in English).
see HEBREW for 0226
אֵת (et) — [Obj.].
sign of the definite direct object, not translated in English but generally preceding and indicating the accusative
Aramaic equivalent: yat (יָת "whom" H3487)
HC/To — Conjunction · particleHC/To
מִי (mi) is an interrogative pronoun primarily used to ask about persons, meaning 'who?' or 'whose?'. It can also appear in rhetorical questions and has some idiomatic uses, such as 'who among...?' or 'whosoever'. The word is rarely applied to things, and its forms can vary in emphasis.
מִי 423 pron.interrog. who? of persons
מִי is rarely used of things, and usually where persons are understood or implied
in the gen. whose
in an indirect qu.
מִי ב׳ who among … ?
strengthened and emph. forms of interrog.
various rhetorical uses whose
מִי may sometimes be rendered whosoever, though, as the examples will shew, it does not really mean it
once, following a verb, any one
base
H4310 מִי who? of persons . מִי is rarely used of things, and usually where persons are understood or implied
. in the gen. whose
. in an indirect qu.
. מִי ב׳ who among … ?
. strengthened and emph. forms of interrog.
. various rhetorical uses whose
. מִי may sometimes be rendered whosoever, though, as the examples will shew, it does not really mean it
. once, following a verb, any one
4310 miy me
an interrogative pronoun of persons, as 4100 is of things,
who? (occasionally, by a peculiar idiom, of things); also
(indefinitely) whoever; often used in oblique construction
with prefix or suffix:--any (man), X he, X him, + O that!
what, which, who(-m, -se, -soever), + would to God.
see HEBREW for 04100
מִי (mi) — who?.
who?, whose?, whom?, would that, whoever, whosoever
Part — PronounHPi
בִּין (biyn) is a Hebrew verb meaning to discern or understand. It encompasses a range of meanings including perceiving, considering, and teaching, with various forms indicating different nuances, such as being intelligent or discreet. The entries highlight its use in contexts requiring mental separation or insight, but do not present any significant disagreement among lexicographers.
בִּין vb. discern
Qal
perceive
understand, know (with mind)
observe, mark, give heed to, distinguish, consider (with attention)
have discernment, insight, understanding
Niph. be intelligent, discreet, discerning, distinguish, have understanding
Po. he attentively considereth him
Hiph.
understand
give heed to, attend to, observe, discern
give understanding, make understand, teach
Hithp.
shew oneself attentive, consider diligently
get understanding, understand
shew oneself to have understanding
base
H995 בִּין discern .. perceive
. understand, know (with mind)
. observe, mark, give heed to, distinguish, consider (with attention)
. have discernment, insight, understanding
. be intelligent, discreet, discerning, distinguish, have understanding
. he attentively considereth him
. . understand
. give heed to, attend to, observe, discern
. give understanding, make understand, teach
. . shew oneself attentive, consider diligently
. get understanding, understand
. shew oneself to have understanding
995 biyn bene
a primitive root; to separate mentally (or distinguish),
i.e.(generally) understand:--attend, consider, be cunning,
diligently, direct, discern, eloquent, feel, inform, instruct,
have intelligence, know, look well to, mark, perceive, be
prudent, regard, (can) skill(-full), teach, think, (cause,
make to, get, give, have) understand(-ing), view, (deal)
wise(-ly, man).
בִּין (bin) — to understand.
1) to discern, understand, consider
1a) (Qal)
1a1) to perceive, discern
1a2) to understand, know (with the mind)
1a3) to observe, mark, give heed to, distinguish, consider
1a4) to have discernment, insight, understanding
1b) (Niphal) to be discerning, intelligent, discreet, have understanding
1c) (Hiphil)
1c1) to understand
1c2) to cause to understand, give understanding, teach
1d) (Hithpolel) to show oneself discerning or attentive, consider diligently
1e) (Polel) to teach, instruct
2) (TWOT) prudent, regard
V-Hiphil-Imperf-3ms — Verb · Hiphil · imperfect third person masculine singularHVhi3ms
שְׁמוּעָה (shmuw`ah) refers to a report or announcement, encompassing meanings such as news, rumor, and tidings. It is derived from the root of שָׁמַע (to hear). The word appears in contexts related to communication and information sharing.
שְׁמוּעָה n.f. report report
= mention
base
H8052 שְׁמוּעָה report
8052 shmuw`ah sehm-oo-aw'
feminine passive participle of 8074; something heard, i.e. an
announcement:--bruit, doctrine, fame, mentioned, news,
report, rumor, tidings.
see HEBREW for 08074
שְׁמוּעָה (she.mu.ah) — tidings.
1) report, news, rumour
1a) report, news, tidings
1b) mention
N-fs — Noun common · feminine singular absoluteHNcfsa
גָּמַל (gamal) is a Hebrew root meaning to deal fully or adequately with someone, which includes concepts like recompensing or rewarding. It also specifically refers to weaning a child and can denote the ripening of fruit, particularly almonds. The entries consistently highlight these meanings without significant disagreement.
גָּמַל vb. 1. deal fully or adequately with, deal out to. 2. wean. 3. ripen
Qal
deal out to, do to
deal bountifully with
recompense, repay, requite
wean a child (complete his nursing)
trans. ripen, bear ripe (almonds)
Niph. be weaned
base
H1580 גָּמַל 1. deal fully or adequately with, deal out to. 2. wean. 3. ripen
1580 gamal gaw-mal'
a primitive root; to treat a person (well or ill), i.e.
benefit or requite; by implication (of toil), to ripen, i.e.
(specifically) to wean:--bestow on, deal bountifully, do
(good), recompense, requite, reward, ripen, + serve, mean,
yield.
גָּמַל (ga.mal) — to wean.
1) to deal fully with, recompense
1a) (Qal)
1a1) to deal out to, do to
1a2) to deal bountifully with
1a3) to recompense, repay, requite
2) (Qal) to wean a child (Niphal) to be weaned
3) (Qal) to ripen, bear ripe (almonds)
V-Qal-Inf-c — Verb · Qal · participle (passive) masculine plural commonHVqsmpc
חָלָב (chalab) means milk and is associated with richness, as seen in cattle. It can refer to various forms of milk, including sour milk and cheese, and metaphorically to abundance. The entries do not present any significant disagreement.
H2461 חָלָב milk
2461 chalab khaw-lawb'
from the same as 2459; milk (as the richness of kine):--+
cheese, milk, sucking.
see HEBREW for 02459
חָלָב (cha.lav) — milk.
1) milk, sour milk, cheese
1a) milk
1b) abundance of the land (metaph.)
1c) white (as milk)
Prep | N-ms — Preposition · noun common masculine singular absoluteHR/Ncmsa
milk (chalabh; gala; Latin lac (2 Esdras 2:19; 8:10)): The fluid secreted by the mammary glands of female mammals for the nourishment of their young. The word is used in the Bible of that of human beings (Isa 28:9) as well as of that of the lower animals (Ex 23:19). As a food it ranked next in importance to bread (Ecclesiasticus 39:26). Palestine is frequently described as a land "flowing with milk and honey" (Ex 3:8,17; Nu 13:27; De 6:3; Jos 5:6; Jer 11:5; Eze…
Milk
(1.) Hebrew halabh, “new milk”, milk in its fresh state (Judg. 4:19). It is frequently mentioned in connection with honey (Ex. 3:8; 13:5; Josh. 5:6; Isa. 7:15, 22; Jer. 11:5). Sheep (Deut. 32:14) and goats (Prov. 27:27) and camels (Gen. 32:15), as well as cows, are made to give their milk for the use of man. Milk is used figuratively as a sign of abundance (Gen. 49:12;
As an article of diet, milk holds a more important position in eastern countries than with us. It is not a mere adjunct in cookery, or restricted to the use of the young, although it is naturally the characteristic food of childhood, both from its simple and nutritive qualities. (1 Peter 2:2) and particularly as contrasted with meat, (1 Corinthians 3:2; Hebrews 5:12) but beyond this it is regarded as substantial food adapted alike to all ages and classes. Not only the milk of cows, but of sheep, (32:14) of camels, (Genesis 32:15) and of goats, (Proverbs 27:27) was used; that latter appears to have been most highly…
Is often alluded to in the Bible, as a symbol of pure, simple, and wholesome truth, Heb 5:12,13 1Pe 2:2; and in connection with honey, to denote fertility and plenty, Ge 49:12 Nu 16:13 Jos 5:6. The Jews and their neighbors used not only the milk of cows, but also that of camels, sheep, and goats, Ge 32:15 De 32:14 Pr 27:27. See BUTTER and CHEESE.
עַתִּיק (attiyq) refers to something that is removed or old, with a particular emphasis on being ancient. It can also imply being weaned or taken away. The word is linked to the root found in H6275, and its Aramaic equivalent is noted as well.
[עַתִּיק] removed, old
base
H6267 [עַתִּיק] removed, old
6267 attiyq at-teek'
from 6275; removed, i.e. weaned; also antique:--ancient,
drawn.
see HEBREW for 06275
עַתִּיק (at.tiq) — ancient/taken.
1) removed, weaned, old, ancient, taken away
1a) removed, weaned
1b) old, ancient
Aramaic equivalent: at.tiq (עַתִּיק "ancient" H6268)
Adj — AdjHAampc
שַׁד (shad) refers to the female breast, applicable to both humans and animals. The term can also be associated with the variant שֹׁד (shod), which carries the same meaning. The entries indicate that the word is likely derived from another root, but they do not provide further detail on its usage in specific verses.
[שַׁד] n.m. female breast
base
שֹׁד n.m. id. [v.bh.ab]
base
H7699a שַׁד female breast H7699b שֹׁד id. [7699a]
7699 shad shad
or shod {shode}; probably from 7736 (in its original sense)
contracted; the breast of a woman or animal (as
bulging):--breast, pap, teat.
see HEBREW for 07736
שַׁד (shad) — breast.
1) breast, bosom, (female) breast
1a) breast (of woman)
1b) breast (of animal)
1c) breast (of both human and animal)
Also means: shod (שֹׁד "breast" H7699B)
שֹׁד (shod) — breast.
1) breast, bosom, (female) breast
1a) breast (of woman)
1b) breast (of animal)
1c) breast (of both human and animal)
Prep | N-md — Preposition · noun common masculine dual absoluteHR/Ncmda