Isaiah 33:19 — Word Study
WLCאֶת־ עַ֥ם נוֹעָ֖ז לֹ֣א תִרְאֶ֑ה עַ֣ם עִמְקֵ֤י שָׂפָה֙ מִשְּׁמ֔וֹעַ נִלְעַ֥ג לָשׁ֖וֹן אֵ֥ין בִּינָֽה׃
BSAYou will nolôʼ longer seerâʼâh▸ the insolentyâʻaz△ [fierce, strong, or shameless] a peopleʻam whose speechsâphâh [language or lips] is unintelligibleʻâmêq [deep, strange, or unfathomable] who stammerlâʻag [speak with a scorned or barbaric tongue] in a languagelâshôwn [tongue] you cannotʼayin ◂understandbîynâh [comprehend or have discernment]
| Greek | English | Parsing |
|---|---|---|
| אֶת־ | the object marker | Particle |
| עַ֥ם | a people | Noun common, masculine singular absolute |
| נוֹעָ֖ז | barbarous | Verb, Niphal, participle (active) masculine singular |
| לֹ֣א | not | Particle |
| תִרְאֶ֑ה | you will see | Verb, Qal, imperfect second person masculine singular |
| עַ֣ם | a people | Noun common, masculine singular absolute |
| עִמְקֵ֤י | [too] unintelligible of | Adj |
| שָׂפָה֙ | lip | Noun common, feminine singular absolute |
| מִשְּׁמ֔וֹעַ | for hearing | Preposition, verb qal infinitive construct common |
| נִלְעַ֥ג | stammering of | Verb, Niphal, participle (active) masculine singular common |
| לָשׁ֖וֹן | tongue | Noun common, both singular absolute |
| אֵ֥ין | there not | Noun common, masculine singular construct |
| בִּינָֽה׃ | [is] understanding | Noun common, feminine singular absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | You will no longer see the insolent, a people whose speech is unintelligible, who stammer in a language you cannot understand. |
| KJV | Thou shalt not see a fierce people, a people of a deeper speech than thou canst perceive; of a stammering tongue, that thou canst not understand. |
| ASV | Thou shalt not see the fierce people, a people of a deep speech that thou canst not comprehend, of a strange tongue that thou canst not understand. |
| YLT | The strong people thou seest not, A people deeper of lip than to be understood, Of a scorned tongue, there is no understanding. |
| WEB | You will no longer see the fierce people, a people of a deep speech that you can’t comprehend, with a strange language that you can’t understand. |
| BBE | Never again will you see the cruel people, a people whose tongue has no sense for you; whose language is strange to you. |
Where they part company is שָׂפָה — see How Translations Differ.
The sentence has one main clause and two subordinate phrases that elaborate on the subject, creating a detailed description of the people and their speech.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectרָאָה
verbיָעַז
The sentence as the grammar sees it Open the tree ›
1 of 13 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 33:19
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 Promise of Restorationgenerated
Isaiah 33:19 speaks of a time when the people of Israel will no longer see the insolent, referring to a fierce and arrogant nation whose speech is beyond their understanding. This passage is part of a larger context where God reassures His people of their future safety and peace, contrasting their current distress with the hope of restoration, as seen in the surrounding verses.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Exodus 14:13 | But Moses told the people, “Do not be afraid. Stand firm and you will see the LORD’s salvation, which He will accomplish for you today; for the Egyptians you see today, you will never see again. |
| 2 | Deuteronomy 28:49–50 | 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, |
| 3 | 2 Kings 19:32 | So this is what the LORD says about the king of Assyria: ‘He will not enter this city or shoot an arrow into it. He will not come before it with a shield or build up a siege ramp against it. |
| 4 | Isaiah 28:11 | Indeed, with mocking lips and foreign tongues, He will speak to this people |
| 5 | 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. |
The Treasury of Scripture Knowledge — 7 references, hung on the phrase they belong to
The Key Word — נוֹעָז, no.'Azgenerated
The verb יָעַז (no.'Az) describes a state of being fierce or bold. It is used here to characterize a people who are not only strong but also shameless in their arrogance. This word appears only once in the Hebrew Bible, emphasizing the unique nature of this foreign nation.
The Niphal participle form indicates an ongoing state, suggesting that this fierceness is a defining characteristic of the people being described. The intensity of the word conveys a sense of danger and hostility, marking them as a significant threat to Israel.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, so the BSB is the wording every comparison below is made against.
Sentence Structuregenerated
The verse is structured around a main clause with a finite verb תִרְאֶ֑ה, you will see, which governs the description of the people and their speech. The sentence unfolds with a series of noun phrases that detail the characteristics of the insolent people, culminating in a participial phrase that describes their speech as unintelligible.
The Hebrew word order places emphasis on the subject עַ֥ם ('am) and its attributes, creating a vivid picture of the people being described. The use of multiple noun phrases adds depth to the depiction of their nature and speech.
Septuagint Backgroundgenerated
The Septuagint translates עַם as λαόν (laon), which means 'people' and aligns closely with the Hebrew meaning. This choice reflects a direct equivalence in describing a collective group.
For the Hebrew נוֹעָז, the Septuagint uses συνεβουλεύσαντο (sunevouleusan), indicating a shift towards a more interpretive rendering that emphasizes the planning or counsel of the people, rather than their fierceness.
In plain words — the whole versegenerated
Isaiah 33:19 tells us that God promises His people they will no longer see the insolent, a fierce people whose speech is unintelligible. This verse reassures the Israelites that a time will come when they will not have to endure the mockery and arrogance of those who threaten them.
Frequently Asked Questionsgenerated
The term 'insolent' describes a fierce and shameless people, indicating their boldness and arrogance in their actions and speech.
Their speech is termed unintelligible to highlight the confusion and mockery they bring, making it difficult for the Israelites to understand or respond.
God assures His people that they will no longer witness the arrogance of this foreign nation, indicating a future of peace and safety.
This verse fits within a prophecy of restoration, contrasting the current oppression faced by Israel with the hope of future deliverance and peace.
Reflection Questionsgenerated
- In what ways have I experienced the arrogance of others, and how can I find comfort in God's promise of future peace?
- How can I better understand the speech of those around me, especially when it seems unintelligible?
- What steps can I take to prepare for a time of peace in my own life, reflecting the hope expressed in this verse?
- How does the assurance of God's protection shape my perspective on current challenges?
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Isaiah 33:19 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleThou shalt not see a fierce people,.... A people of a fierce countenance, as in Daniel 8:23 fierce in their looks, furious in their temper, cruel and bloodthirsty in their practices, confirmed and
Read John Gill on Isaiah 33 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryThou shalt not see a fierce people, a people of a deeper speech than thou canst perceive; of a stammering tongue, that thou canst not understand.
Read Robert Jamieson on Isaiah 33 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThou shalt not see a fierce people: as Moses said of the Egyptians, , so I say of the Assyrians, that fierce and warlike people, whom thou-hast seen, with great terror, near the walls of Jerusalem, Thou shalt see them again no more. A people of a deeper speech than thou canst perceive; a foreign nation, whose language is abstruse and unknown to thee. Of a stammering tongue; of which see on .
Read Matthew Poole on Isaiah 33 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsIsaiah 33:19 Thou shalt not see a fierce people, a people of a deeper speech than thou canst perceive; of a stammering tongue, [that thou canst] not understand.Ver. 19. Thou shalt not see a fierce people.] Or, Look not upon a fierce people; or, as some render it, a barbarous people, of a stammering tongue, that thou canst not understand. Such as are most of the schoolmen. Seven years, said one, are but sufficient to understand the barbarisms of Scotus upon Lombard. But rather look upon Zion.
Read John Trapp on Isaiah 33 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(19) Thou shalt not see a fierce people . . .—Better, The fierce people thou shalt not see . . . The words answer the question just asked. The whole Assyrian army, with their barbarous, unintelligible speech (Isaiah 28:11), shall have passed away.
Read Charles John Ellicott on Isaiah 33 →CambridgeThe Cambridge Bible for Schools and Colleges19. Thou shalt not see the fierce people] Some render “people of barbarous speech”; cf. ch. Isaiah 28:11. of a deeper speech, &c.] (Ezekiel 3:5), of too deep speech to be understood. that thou canst not understand] Or, without sense.
Read Cambridge on Isaiah 33 →Albert Barnes1798–1870Barnes' Notes on the BibleThou shalt not see a fierce people - Or, rather, ‘this fierce and boasting people you shall not see.’ They shall not enter the city; but though they are advancing with so much confidence, they shall
Read Albert Barnes on Isaiah 33 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible18, 19. Meditate terror — So joyous may the people now be, that the dreadful past is a fact to be thought of (meditated upon) as long since having transpired, and to be recalled by effort of memory.
Read Daniel Denison Whedon on Isaiah 33 →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
You will no longer see the insolent, a people whose speech is unintelligible, who stammer in a language you cannot understand.
You will no longer see the fierce people, a people of a deep speech that you can’t comprehend, with a strange language that you can’t understand.
You will no longer see the insolent, a people whose speech is unintelligible, who stammer in a language you cannot understand.
You will no longer see a defiant people whose language you do not comprehend, whose derisive speech you do not understand.
Tyndale line
Thou shalt not see a fierce people, a people of a deeper speech than thou canst perceive; of a stammering tongue, that thou canst not understand.
Thou shalt not see the fierce people, a people of a deep speech that thou canst not comprehend, of a strange tongue that thou canst not understand.
Thou shalt not see the fierce people, a people of a deep speech that thou canst not perceive; of a strange tongue that thou canst not understand.
Thou shalt not see a fierce people, a people of deeper speech than thou canst perceive; of a stammering tongue, that thou canst not understand.
Thou shalt not see a fierce people, a people of a darke speache, that thou canst not perceiue, and of a stammering tongue that thou canst not vnderstande.
Strictly literal
Thou shalt no more see the fierce people, a people of a deeper speech than thou canst comprehend, of a stammering tongue that cannot be understood.
The strong people thou seest not, A people deeper of lip than to be understood, Of a scorned tongue, there is no understanding.
You do not see the strong people, || A people deeper of lip than to be understood, || Of a scorned tongue, there is no understanding.
The barbarous people shalt thou not see any more, the people of a speech too obscure to be understood, of a stammering tongue, without meaning.
You will no longer see the defiant people, a people of a strange language that you do not understand.
From the Latin
The shameless people thou shalt not see, the people of profound speech: so that thou canst not understand the eloquence of his tongue, in whom there is no wisdom.
Simplified
You won't see these offensive people anymore with their barbaric language that sounds like someone stammering and is impossible to understand.
Never again will you see the cruel people, a people whose tongue has no sense for you; whose language is strange to you.
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the MACULA Hebrew treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran
The Masoretic Text and the Septuagint share a significant amount of wording, with 9 of the 13 words matched. The Dead Sea Scrolls also provide evidence for the verse, with one scroll showing partial restoration and another fully intact, affirming the core message of the text.
אֶת־ עַ֥ם נוֹעָ֖ז לֹ֣א תִרְאֶ֑ה עַ֣ם עִמְקֵ֤י שָׂפָה֙ מִשְּׁמ֔וֹעַ נִלְעַ֥ג לָשׁ֖וֹן אֵ֥ין בִּינָֽה׃
9 of the 13 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] [עם] [נועז] לוא תראה [עם] [עמקי] [שפה] [משמוע] [נלעג] [לשון] [אין] [בינה]
1 word on the leather — 1 partly restored, 11 supplied entire by an editor.
את עמ נועז לוא תיראו עמ עמקי שפה משמיע נלעג לשון אין בינה
13 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 33:19
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
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
N-ms — Noun common · masculine singular absoluteHNcmsa
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…
יָעַז (ya`az) primarily refers to a state of being bold or fierce, with its usage as an adjective in the Niphal form describing a barbarous people, particularly in Isaiah 33:19. The meaning is somewhat uncertain, with interpretations suggesting it relates to foreign invaders.
[יָעַז] vb. only Niph. Pt. as adj.—Is 33:19 a barbarous (?) people, of foreign invaders.
ref
H3267 [יָעַז] only Niph. Pt. as adj.—a barbarous (?) people, of foreign invaders
3267 ya`az yaw-az'
a primitive root; to be bold or obstinate: d-fierce.
יָעַז (ya.az) — be fierce.
1) to be strong, be fierce (meaning uncertain)
1a) (Niphal) barbarous (participle)
V-Niphal — Verb · Niphal · participle (active) masculine singularHVNrmsa
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)
Part — ParticleHTn
רָאָה (ra'ah) is a Hebrew verb meaning 'to see' and encompasses a wide range of visual and perceptual actions, including looking, observing, and causing others to see. It can refer to both literal sight and figurative understanding, with various grammatical forms indicating different nuances, such as appearing or being visible. The entries indicate a rich semantic field without significant disagreement among lexicographers.
רָאָה 1315 vb. see
Qal 1141
see, subj.
see, c. acc. rei
see, sq. acc. cl. or phr. of closer design
see, so as to learn to know
abs. see, have (power of) vision
see = perceive
look at, see, by direct volition
of mental observation
c. ב, lit., look into, hence look at with interest
see, c. acc. rei
Niph.
appear
be seen
be visible
Pu. appar. his bones are not detected
Hithp. recipr. look at each other
Hiph.
cause one to see something, shew
cause to experience something
cause to look intently at, to behold
Hoph.
be caused to see, be shewn
be exhibited to
base
H7200a רָאָה see .. . see, subj.
. see, c. acc. rei
. see, sq. acc. + cl. or phr. of closer design
. see, so as to learn to know
. abs. see, have (power of) vision
. see = perceive
. look at, see, by direct volition
. of mental observation
. . c. ב, lit., look into, hence look at with interest
. see, c. acc. rei
. . appear
. be seen
. be visible
. appar. his bones are not detected
. recipr. look at each other
. . . cause one to see something, shew
. cause to experience something
. cause to look intently at, to behold
. . be caused to see, be shewn
. be exhibited to
H7200b רְאוּת look
7200 ra'ah raw-aw'
a primitive root; to see, literally or figuratively (in
numerous applications, direct and implied, transitive,
intransitive and causative):--advise self, appear, approve,
behold, X certainly, consider, discern, (make to) enjoy, have
experience, gaze, take heed, X indeed, X joyfully, lo, look
(on, one another, one on another, one upon another, out, up,
upon), mark, meet, X be near, perceive, present, provide,
regard, (have) respect, (fore-, cause to, let) see(-r, -m, one
another), shew (self), X sight of others, (e-)spy, stare, X
surely, X think, view, visions.
רָאָה (ra.ah) — to see: see.
: see/show
1) to see, look at, inspect, perceive, consider
1a) (Qal)
1a1) to see
1a2) to see, perceive
1a3) to see, have vision
1a4) to look at, see, regard, look after, see after, learn about, observe, watch, look upon, look out, find out
1a5) to see, observe, consider, look at, give attention to, discern, distinguish
1a6) to look at, gaze at
1a7) to provide, choose
1b) (Niphal)
1b1) to appear, present oneself
1b2) to be seen
1b3) to be visible
1c) (Pual) to be seen
1d) (Hiphil)
1d1) to cause to see, show
1d2) to cause to look intently at, behold, cause to gaze at
1e) (Hophal)
1e1) to be caused to see, be shown
1e2) to be exhibited to
1f) (Hithpael) to look at each other, face
רָאָה (ra.ah) — to see: examine.
: examine/consider
1) to see, look at, inspect, perceive, consider
1a) (Qal)
1a1) to see
1a2) to see, perceive
1a3) to see, have vision
V-Qal-Imperf-2ms — Verb · Qal · imperfect second person masculine singularHVqi2ms
se: In addition to the ordinary sense of perceiving by the eye, we have
(1) chazah, "to see" (in vision): "Words of Amos .... which he saw concerning Israel" (Am 1:1). The revelation was made to his inward eye. "The word of Yahweh .... which he (Micah) saw concerning Samaria" (Mic 1:1), describing what he saw in prophetic vision (compare Hab 1:1); see REVELATION, III, 4;
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
HNcmsa — Noun common · masculine singular absoluteHNcmsa
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…
עָמֵק (ameq) means deep or unfathomable, often used to describe something that is unintelligible, particularly in speech. It is derived from a root meaning depth and can imply both a literal and figurative sense of depth. The Aramaic equivalent is עֲמִיק (amiq), also meaning deep.
[עָמֵק] adj. deep, unfathomable;—i.e. unintelligible of speech
base
H6012 [עָמֵק] deep, unfathomable;—i.e. unintelligible of speech
6012 `ameq aw-make'
from 6009; deep (literally or figuratively):--deeper,
depth, strange.
see HEBREW for 06009
עָמֵק (a.meq) — unfathomable.
1) deep, unfathomable
1a) unintelligible (of speech)
Aramaic equivalent: a.miq (עֲמִיק "deep" H5994)
Adj — AdjHAampc
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 שָׁמַע (shama`) means 'to hear' and encompasses a range of meanings including listening, obeying, and proclaiming. It is built from a primitive root and can imply attention and understanding. The entries highlight various grammatical forms, such as Qal, Niphal, Piel, and Hiphil, indicating different nuances of hearing and obeying. There is no significant disagreement among the lexicons regarding its meanings.
שָׁמַע 1152 vb. hear
Qal 1052
subj. pers. hum.
י׳ (God) subj.
Niph. 42 be heard, of voice, sound
be heard of
be regarded, obeyed
= (favourable) hearing was granted to their voice.
Pi. he caused the people to hear
Hiph. 63
of man
י׳ subj.
base
H8085 שָׁמַע hear
8085 shama` shaw-mah'
a primitive root; to hear intelligently (often with
implication of attention, obedience, etc.; causatively, to
tell, etc.):--X attentively, call (gather) together, X
carefully, X certainly, consent, consider, be content,
declare, X diligently, discern, give ear, (cause to, let, make
to) hear(-ken, tell), X indeed, listen, make (a) noise, (be)
obedient, obey, perceive, (make a) proclaim(-ation), publish,
regard, report, shew (forth), (make a) sound, X surely, tell,
understand, whosoever (heareth), witness.
שָׁמַע (sha.ma) — to hear: hear.
: hear
v
1) to hear, listen to, obey
1a) (Qal)
1a1) to hear (perceive by ear)
1a2) to hear of or concerning
1a3) to hear (have power to hear)
1a4) to hear with attention or interest, listen to
1a5) to understand (language)
1a6) to hear (of judicial cases)
1a7) to listen, give heed
1a7a) to consent, agree
1a7b) to grant request
1a8) to listen to, yield to
1a9) to obey, be obedient
1b) (Niphal)
1b1) to be heard (of voice or sound)
1b2) to be heard of
1b3) to be regarded, be obeyed
1c) (Piel) to cause to hear, call to hear, summon
1d) (Hiphil)
1d1) to cause to hear, tell, proclaim, utter a sound
1d2) to sound aloud (musical term)
1d3) to make proclamation, summon
1d4) to cause to be heard
n m
2) sound
שָׁמַע (sha.ma) — to hear: obey.
: obey
v
1) to hear, listen to, obey
1a) (Qal)
1a1) to hear (perceive by ear)
1a2) to hear of or concerning
1a3) to hear (have power to hear)
HR/Vqcc — Preposition · verb qal infinitive construct commonHR/Vqcc
לָעַג (la'ag) is a Hebrew verb meaning to mock or deride. It can also refer to stammering, particularly in the Niphal form, which suggests speaking unintelligibly. The entries indicate that the word conveys ridicule and scorn, with variations in its use across different grammatical forms.
[לָעַג] vb. mock, deride; also (Niph.) stammer, poet.
Qal mock, deride, have in derision
Niph. a people stammering of tongue (i.e. barbarians)
Hiph. mock, deride
base
H3932 [לָעַג] mock, deride; also (Niph.) stammer, poet.
3932 la`ag law-ag'
a primitive root; to deride; by implication (as if imitating
a foreigner) to speak unintelligibly:--have in derision, laugh
(to scorn), mock (on), stammering.
לָעַג (la.ag) — to mock.
1) to mock, deride, ridicule
1a) (Qal) to mock, deride, have in derision
1b) (Niphal) to stammer
1c) (Hiphil) to mock, deride
V-Niphal-Inf-c — Verb · Niphal · participle (active) masculine singular commonHVNrmsc
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 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)
N-cs — Noun common · both singular absoluteHNcbsa
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…
אַ֫יִן (ayin) primarily means 'nothing' or 'nought' and serves as a negative particle indicating absence or negation, such as 'is not' or 'there is not.' It can also express lack of possession or existence. The word is derived from a root meaning to be non-existent, and it appears frequently in various grammatical constructions.
אַ֫יִן, אָ֑֫יִן cstr. אֵין subst. prop. nothing, nought
to nothing, as nothing
cstr. אֵין, very freq. as particle of negation, is not, are not, was not, were not
אֵין לְ׳, with subst., or pron., there is (was) not to … = … have, has, had, etc. not
in circumst. clauses
with inf. and ל׳, it is not to …
with prefixes
base
H369 אַ֫יִן, אָ֑֫יִן cstr. אֵין subst. prop. nothing, nought . to nothing, as nothing
. cstr. אֵין, very freq. as particle of negation, is not, are not, was not, were not
. אֵין לְ׳, with subst., or pron., there is (was) not to … = … have, has, had, etc. not
. in circumst. clauses
. with inf. and ל׳, it is not to …
. with prefixes
369 'ayin ah'-yin
as if from a primitive root meaning to be nothing or not
exist; a non-entity; generally used as a negative
particle:--else, except, fail, (father-)less, be gone,
in(-curable), neither, never, no (where), none, nor, (any,
thing), not, nothing, to nought, past, un(-searchable),
well-nigh, without. Compare 370.
see HEBREW for 0370
אַ֫יִן (a.yin) — nothing.
1) nothing, not, nought n
1a) nothing, nought neg
1b) not
1c) to have not (of possession) adv
1d) without w/prep
1e) for lack of
Part — Noun common · masculine singular constructHNcmsc
בִּינָה (biynah) means understanding and encompasses the act, faculty, and object of knowledge, even personified in some contexts. It is derived from the root meaning to discern or comprehend. The Aramaic equivalent is בִּינָה (H0999).
בִּינָה n.f. understanding
the act
the faculty
the object of knowledge
personified
base
H998 בִּינָה understanding . the act
. the faculty
. the object of knowledge
. personified
998 biynah bee-naw'
from 995; understanding:--knowledge, meaning, X perfectly,
understanding, wisdom.
see HEBREW for 0995
בִּינָה (bi.nah) — understanding.
1) understanding, discernment
1a) act
1b) faculty
1c) object
1d) personified
Aramaic equivalent: bi.nah (בִּינָה "understanding" H0999)
N-fs — Noun common · feminine singular absoluteHNcfsa