Isaiah 43:8 — Word Study
WLCהוֹצִ֥יא עַם־ עִוֵּ֖ר וְעֵינַ֣יִם יֵ֑שׁ וְחֵרְשִׁ֖ים וְאָזְנַ֥יִם לָֽמוֹ׃
BSABring outyâtsâʼ [send forth, summon] a peopleʻam [nation, community] who haveyêsh eyesʻayin [sight, spiritual perception] but are blindʻivvêr [physically or spiritually unable to see] and who have earsʼôzen [the ability to hear, listen] but are deafchêrêsh [unable to hear, unresponsive to God's voice]
| Greek | English | Parsing |
|---|---|---|
| הוֹצִ֥יא | bring out | Verb, Hiphil, infinitive construct common |
| עַם־ | a people | Noun common, masculine singular absolute |
| עִוֵּ֖ר | blind | Adj |
| וְעֵינַ֣יִם | and [are] eyes | Conjunction, noun common feminine dual absolute |
| יֵ֑שׁ | there | Part |
| וְחֵרְשִׁ֖ים | and deaf [people] | Conjunction |
| וְאָזְנַ֥יִם | and ears | Conjunction, noun common feminine dual absolute |
| לָֽמוֹ׃ | [belong] to them | Preposition, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Bring out a people who have eyes but are blind, and who have ears but are deaf. |
| KJV | ¶ Bring forth the blind people that have eyes, and the deaf that have ears. |
| ASV | Bring forth the blind people that have eyes, and the deaf that have ears. |
| YLT | He brought out a blind people who have eyes, And deaf ones who have ears. |
| WEB | Bring out the blind people who have eyes, and the deaf who have ears. |
| BBE | Send out the blind people who have eyes, and those who have ears, but they are shut. |
All translations agree on the essential meaning of the verse.
The structure emphasizes the contrast between the people's physical abilities and their spiritual deficiencies.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectעַיִן
verbיָצָא
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 43:8
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 Call of God to His Peoplegenerated
Isaiah 43:8 presents a powerful image of God's people who, despite having the physical faculties of sight and hearing, are spiritually blind and deaf. This verse is part of a larger section where God emphasizes His sovereignty and the unique relationship He has with Israel, contrasting their spiritual condition with His call for them to recognize Him as their God. The surrounding verses highlight God's intention to gather His people and affirm their identity as His witnesses.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Isaiah 6:9 | And He replied: “Go and tell this people, ‘Be ever hearing, but never understanding; be ever seeing, but never perceiving.’ |
| 2 | Isaiah 42:18–20 | Listen, you deaf ones; look, you blind ones, that you may see! |
| 3 | Isaiah 44:18–20 | They do not comprehend or discern, for He has shut their eyes so they cannot see and closed their minds so they cannot understand. |
| 4 | Deuteronomy 29:2–4 | Moses summoned all Israel and proclaimed to them, “You have seen with your own eyes everything the LORD did in Egypt to Pharaoh, to all his officials, and to all his land. |
| 5 | Jeremiah 5:21 | “Hear this, O foolish and senseless people, who have eyes but do not see, who have ears but do not hear. |
The Treasury of Scripture Knowledge — 7 references, hung on the phrase they belong to
The Key Word — הוֹצִ֥יא, ho.Tzi'generated
The verb יָצָא (yatsa') means 'to go out' or 'to come out', indicating a movement from one state to another. In this context, it conveys God's command to bring forth His people, emphasizing their need to emerge from spiritual blindness.
The Hiphil form suggests causation, indicating that God is actively summoning His people to recognize their condition and respond to His call. This action reflects God's desire for His people to awaken to their spiritual reality.
How Translations Differ — measured against the Berean Standard Biblegenerated
All translations agree in conveying the essential meaning of the verse, emphasizing the spiritual blindness and deafness of the people despite their physical senses.
Sentence Structuregenerated
The finite verb הוֹצִ֥יא (bring out) governs the entire sentence, with multiple phrases detailing the characteristics of the people being addressed. The structure highlights the contrast between the subjects' physical attributes and their spiritual deficiencies.
The sentence is constructed to emphasize the people's condition, with the phrases 'who have eyes but are blind' and 'who have ears but are deaf' serving as predicates that illustrate their lack of spiritual perception.
Septuagint Backgroundgenerated
The Septuagint translates הוֹצִ֥יא as ἐξάγεις (exageis), meaning 'to lead out' or 'to bring forth', which maintains the sense of God summoning His people. This choice aligns closely with the Hebrew meaning, emphasizing the act of bringing forth.
The Greek word for 'blind' is τυφλόν (typhlon), which similarly conveys the idea of physical and spiritual blindness, reinforcing the message of the Hebrew text.
In plain words — the whole versegenerated
Isaiah 43:8 describes God's command to bring forth a people who can see and hear physically but are spiritually blind and deaf. This verse highlights the contrast between their physical abilities and their inability to recognize God's presence and message.
Frequently Asked Questionsgenerated
It signifies a lack of spiritual awareness and responsiveness to God's voice, despite having the physical ability to perceive.
God desires His people to recognize their spiritual condition and to turn back to Him for understanding and guidance.
It serves as a reminder to be aware of our spiritual state and to seek a deeper understanding of God's truth.
Being a witness involves recognizing God's work in our lives and sharing that understanding with others, demonstrating our spiritual perception.
Reflection Questionsgenerated
- In what ways might I be spiritually blind or deaf to God's voice in my life?
- How can I cultivate a deeper awareness of God's presence and guidance?
- What steps can I take to help others recognize their spiritual condition?
- How does this verse challenge my understanding of perception and awareness in my faith?
The early church on this verse — how the Fathers read it
Early commentary from Eusebius of Caesarea highlights the spiritual blindness of the people, arguing from this verse to illustrate their condition.
If they seemed to have the eyes of the soul and a human mind, they were still nonetheless blind to the deceit of idolatry. But what then happened to them provides the basis for Isaiah’s message.Early Church Fathers on Isaiah 43 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Isaiah 43:8 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleBring forth the blind people that have eyes, and the deaf that have ears,.... The Targum applies this to the bringing of the people of Israel out of Egypt; and others understand it of their
Read John Gill on Isaiah 43 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryBring forth the blind people that have eyes, and the deaf that have ears.
Read Robert Jamieson on Isaiah 43 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThe sense is either, 1. Bring out of captivity my people who were blind and deaf, but now have their eyes and cars opened by my grace. So this verse relates to the foregoing passages. Or rather, 2. O ye idolatrous Gentiles, produce and bring forth your false gods, which have eyes, but see not; and ears, but hear not, as is said, ,6. So this verse belongs to the following context, in which God reneweth his contest with idols; which in this verse he calleth blind, and in the next verse proveth them so to be.
Read Matthew Poole on Isaiah 43 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsIsaiah 43:8 Bring forth the blind people that have eyes, and the deaf that have ears.Ver. 8. Bring forth the blind people.] Such as were blind and ignorant, but now are enlightened. And the deaf.] Such as were cross and rebellious, but now are tractable and obsequious.
Read John Trapp on Isaiah 43 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(8) Bring forth the blind people . . .—The command comes abruptly, as from a Divine voice, and is, as it were, a reversed echo of Isa 42:18-20. There Israel saw but did not observe, had eyes and yet was blind. Here the blind and deaf—i.e., the heathen, or the Israel that had fallen into heathenism—are spoken of as having capacities for sight and hearing which will one day be developed.
Read Charles John Ellicott on Isaiah 43 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 8. Bring forth the blind people that have eyes - "Bring forth the people, blind, although they have eyes"] I understand this of the Gentiles, as the verse following, not of the Jews. Their natural faculties, if they had made a proper use of them, must have led them to the knowledge of the being and attributes of the one true God; "for his eternal power and Godhead," if well attended to, are clearly seen in his works, (Romans 1:20,) and would have preserved them from running into the folly and absurdity of worshipping idols. They are here challenged to produce the evidence of the power and foreknowledge of their idol gods; and the Jews are just afterwards, Isaiah 43:10, appealed to as…
Read AdamClarke on Isaiah 43 →CambridgeThe Cambridge Bible for Schools and Colleges8–13. Another imaginary judgement scene (cf. ch. Isaiah 41:1-4; Isaiah 41:21-28), in which Israel appears as Jehovah’s witness to the truth of His prophecies.
Read Cambridge on Isaiah 43 →Albert Barnes1798–1870Barnes' Notes on the BibleBring forth the blind people - Many have understood this of the Jews. So Vitringa, Rosenmuller, Grotius, and others understand it. But Lowth, more correctly, regards it as referring to the Gentiles.
Read Albert Barnes on Isaiah 43 →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
Bring out a people who have eyes but are blind, and who have ears but are deaf.
Bring out the blind people who have eyes, and the deaf who have ears.
Bring out a people who have eyes but are blind, and who have ears but are deaf.
Bring out the people who are blind, even though they have eyes, those who are deaf, even though they have ears!
Tyndale line
¶ Bring forth the blind people that have eyes, and the deaf that have ears.
Bring forth the blind people that have eyes, and the deaf that have ears.
Bring forth the blind people that have eyes, and the deaf that have ears.
Bring forth the blind people that have eyes, and the deaf that have ears.
I will bring foorth the blinde people, and they shall haue eyes, and the deafe, and they shall haue eares.
Strictly literal
Bring forth the blind people that have eyes, and the deaf that have ears.
He brought out a blind people who have eyes, And deaf ones who have ears.
He brought out a blind people who have eyes, || And deaf ones who have ears.
Bring forward the blind people that have eyes, and the deaf that have ears.
Bring out the people who are blind, even though they have eyes, and the deaf, even though they have ears.
From the Latin
Bring forth the people that are blind, and have eyes: that are deaf, and have ears.
Simplified
Bring back those who have eyes but are blind, those who have ears but are deaf.
Send out the blind people who have eyes, and those who have ears, but they are shut.
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, Septuagint, and Dead Sea Scrolls agree on the essential wording of the verse, with minor variations in spelling and order. The Septuagint's rendering aligns closely with the Hebrew, while the Dead Sea Scrolls provide direct textual evidence that matches the Hebrew closely.
הוֹצִ֥יא עַם־ עִוֵּ֖ר וְעֵינַ֣יִם יֵ֑שׁ וְחֵרְשִׁ֖ים וְאָזְנַ֥יִם לָֽמוֹ׃
7 of the 8 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.
אוציא עם עור ועינים יש וחרשים ואזנים ל׳מו
8 words on the leather.
הוציאו עמ עואר עינים יש וחרשים ואוזנים ל׳מו
8 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 43:8
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.
יָצָא (yatsa') is a Hebrew verb meaning to go or come out, with various applications including departure, escape, and emergence. It can refer to both animate and inanimate subjects and emphasizes the idea of origin or source. The verb appears in different forms, such as Qal, Hiphil, and Hophal, indicating actions like leading out or being brought forth.
יָצָא 1068 vb. go or come out
Qal
go or come out or forth
from (מִן) a place
go forth from (the presence of) a person
in technical senses
of flight, involving escape
depart
of inanimate things
with especial emphasis on idea of origin, source
of children as going forth from loins (of father)
go forth to a place
go forward, proceed to or toward something
come or go forth, with esp. ref. to purpose or result
of combinations
Hiph.
cause to go or come out, bring out, lead out
fig. obj. persons, bring out of (מִן) distress, etc.
bring out animals
inanimate obj.
fig. subj. י׳, bring forth from (מִן)
Hoph. be brought forth
base
H3318 יָצָא go or come out .. go or come out or forth . from (מִן) a place
. go forth from (the presence of) a person
. in technical senses
. of flight, involving escape
. depart
. of inanimate things
. with especial emphasis on idea of origin, source
. of children as going forth from loins (of father)
. . go forth to a place
. go forward, proceed to or toward something
. come or go forth, with esp. ref. to purpose or result
. of combinations
. . cause to go or come out, bring out, lead out
. fig. obj. persons, bring out of (מִן) distress, etc.
. bring out animals
. inanimate obj.
. fig. subj. י׳, bring forth from (מִן)
. be brought forth
3318 yatsa' yaw-tsaw'
a primitive root; to go (causatively, bring) out, in a great
variety of applications, literally and figuratively, direct
and proxim.:--X after, appear, X assuredly, bear out, X
begotten, break out, bring forth (out, up), carry out, come
(abroad, out, thereat, without), + be condemned,
depart(-ing, -ure), draw forth, in the end, escape, exact,
fail, fall (out), fetch forth (out), get away (forth, hence,
out), (able to, cause to, let) go abroad (forth, on, out),
going out, grow, have forth (out), issue out, lay (lie) out,
lead out, pluck out, proceed, pull out, put away, be risen, X
scarce, send with commandment, shoot forth, spread, spring
out, stand out, X still, X surely, take forth (out), at any
time, X to (and fro), utter.
יָצָא (ya.tsa) — to come out: come.
: come/go_out/escape
1) to go out, come out, exit, go forth
1a) (Qal)
1a1) to go or come out or forth, depart
1a2) to go forth (to a place)
1a3) to go forward, proceed to (to or toward something)
1a4) to come or go forth (with purpose or for result)
1a5) to come out of
1b) (Hiphil)
1b1) to cause to go or come out, bring out, lead out
1b2) to bring out of
1b3) to lead out
1b4) to deliver
1c) (Hophal) to be brought out or forth
יָצָא (ya.tsa) — to come out: send.
: send/take_out/release
1) to go out, come out, exit, go forth
1a) (Qal)
1a1) to go or come out or forth, depart
1a2) to go forth (to a place)
1a3) to go forward, proceed to (to or toward something)
1a4) to come or go forth (with purpose or for result)
1a5) to come out of
1b) (Hiphil)
1b1) to cause to go or come out, bring out, lead out
1b2) to bring out of
1b3) to lead out
1b4) to deliver
V-Hiphil-Impv-2ms — Verb · Hiphil · infinitive construct commonHVhcc
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…
עִוֵּר (ivver) means 'blind,' and can refer to physical blindness or be used figuratively. The word is derived from a more basic form, עָוָר (avvar), and is noted in various lexicons as describing both individuals and groups who are blind.
עִוֵּר adj. blind
base
H5787 עִוֵּר blind
5787 `ivver iv-vare'
intensive from 5786; blind (literally or
figuratively):--blind (men, people).
see HEBREW for 05786
עִוֵּר (iv.ver) — blind.
1) blind
1a) blind (physically)
1b) blind (fig.)
Adj — AdjHAamsa
Blind
Blind beggars are frequently mentioned (Matt. 9:27; 12:22; 20:30; John 5:3). The blind are to be treated with compassion (Lev. 19:14; Deut. 27:18). Blindness was sometimes a punishment for disobedience (1 Sam. 11:2; Jer. 39:7), sometimes the effect of old age (Gen. 27:1; 1 Kings 14:4; 1 Sam. 4:15). Conquerors sometimes blinded their captives (2 Kings…
The Hebrew word עַ֫יִן (*'ayin*) means 'eye' and can refer to both the physical organ and its figurative uses, such as mental qualities and desires. It also denotes a 'spring' or 'fountain' of water. The entries highlight various phrases and contexts, including appearances and expressions of emotion, but do not indicate any significant disagreement among lexicons.
עַ֫יִן 859 n.f. eye
lit. as physical organ
eyes as showing mental qualities
desire of the eyes, abominations of the eyes
Fig. of mental and physical faculties, acts and states
Transferred mngs.:
visible surface of earth
appearance
gleam, sparkle
Other phrases are: an eye for an eye; eye to eye; in the presence of, in full view of; of business transaction; on the forehead
base
עַ֫יִן n.f. spring (of water). Particular springs are:
ע׳ חֲרֹר Ju 7:1
ע׳ הַקּוֹרֵא (partridge-spring) Ju 15:19
ע׳ רֹגֵל near Jerus.
ע׳ הַתַּנִּין (dragon-spring)
base
H5869a עַ֫יִן eye . lit. as physical organ
. . eyes as showing mental qualities
. desire of the eyes, abominations of the eyes
. Fig. of mental and physical faculties, acts and states
. Transferred mngs.: . visible surface of earth
. appearance
. gleam, sparkle
. Other phrases are: an eye for an eye; eye to eye; in the presence of, in full view of; of business transaction; on the forehead
H5869b עַ֫יִן spring (of water)
5869 `ayin ah'-yin
probably a primitive word; an eye (literally or
figuratively); by analogy, a fountain (as the eye of the
landscape):--affliction, outward appearance, + before, +
think best, colour, conceit, + be content, countenance, +
displease, eye((-brow), (-d), -sight), face, + favour,
fountain, furrow (from the margin), X him, + humble,
knowledge, look, (+ well), X me, open(-ly), + (not) please,
presence, + regard, resemblance, sight, X thee, X them, +
think, X us, well, X you(-rselves).
עַ֫יִן (a.yin) — eye.
: eye
1) eye
1a) eye
1a1) of physical eye
1a2) as showing mental qualities
1a3) of mental and spiritual faculties (fig.)
עַ֫יִן (a.yin) — Fountain (Gate).
§ spring, fountain
עַ֫יִן (a.yin) — Fountain of.
§ spring, fountain
עַ֫יִן (a.yin) — eye: seeing.
: seeing
1) eye
1a) eye
1a1) of physical eye
1a2) as showing mental qualities
1a3) of mental and spiritual faculties (fig.)
עַ֫יִן (a.yin) — eye: appearance.
: appearance
1) eye
1a) eye
1a1) of physical eye
1a2) as showing mental qualities
1a3) of mental and spiritual faculties (fig.)
עַ֫יִן (a.yin) — eye: before(the eyes).
: before(the_eyes)
1) eye
1a) eye
1a1) of physical eye
1a2) as showing mental qualities
1a3) of mental and spiritual faculties (fig.)
עַ֫יִן (a.yin) — eye: sin.
: sin
1) eye
1a) eye
1a1) of physical eye
1a2) as showing mental qualities
Conj | N-cd — Conjunction · noun common feminine dual absoluteHC/Ncfda
יֵשׁ (yesh) refers to being, substance, or existence. It is used to assert existence, functioning as a copula for the verb 'to be' in various forms. The word can mean 'there is' or 'there are,' and its Aramaic equivalent is אִיתַי (itay).
יֵשׁ 137 subst. being, substance, existence
substance
elsewhere (prop. as a subst. in in the st. c.), it asserts existence, and so corresponds to the verb substantive, is (are, was, were, will be), lit. the being, presence of …
base
H3426 יֵשׁ subst. being, substance, existence . substance
. elsewhere (prop. as a subst. in in the st. c.), it asserts existence, and so corresponds to the verb substantive, is (are, was, were, will be), lit. the being, presence of …
3426 yesh yaysh
perhaps from an unused root meaning to stand out, or exist;
entity; used adverbially or as a copula for the substantive
verb (1961); there is or are (or any other form of the verb to
be, as may suit the connection):--(there) are, (he, it, shall,
there, there may, there shall, there should) be, thou do, had,
hast, (which) hath, (I, shalt, that) have, (he, it, there) is,
substance, it (there) was, (there) were, ye will, thou wilt,
wouldest.
see HEBREW for 01961
יֵשׁ (yesh) — there.
1) being, existence, substance, there is or are
1a) substance
1b) existence
1c) there is or are
Aramaic equivalent: i.tay (אִיתַי "there is" H0383)
Part — PartHAcbsa
חֵרֵשׁ (cheresh) means 'deaf' in both a literal and figurative sense. It is derived from the root word חָרַשׁ (charash), which relates to silence or being unable to hear. The entries consistently define the term without any significant disagreement.
חֵרֵשׁ adj. deaf
base
H2795 חֵרֵשׁ deaf
2795 cheresh khay-rashe'
from 2790; deaf (whether literally or spir.):--deaf.
see HEBREW for 02790
חֵרֵשׁ (che.resh) — deaf.
deaf
Conj | Adj — ConjunctionHC/Aampa
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…
The Hebrew word אֹ֫זֶן (*ozen*) means 'ear' and is derived from a root that suggests broadness. It refers to the physical ear as well as the organ of hearing, and can also imply the act of revealing or receiving divine revelation. The term appears in contexts such as Exodus 29:20.
אֹ֫זֶן 188 n.f. Ex 29:20 ear
ear, as part of body
especially as organ of hearing
open ears of, reveal to
base
H241 אֹ֫זֶן ear
241 'ozen o'-zen
from 238; broadness. i.e. (concrete) the ear (from its form
in man):--+ advertise, audience, + displease, ear, hearing, +
show.
see HEBREW for 0238
אֹ֫זֶן (o.zen) — ear.
: ear
1) ear, as part of the body
2) ear, as organ of hearing
3) (subjective) to uncover the ear to reveal; the receiver of divine revelation
אֹ֫זֶן (o.zen) — ear: hearing.
: hearing
1) ear, as part of the body
2) ear, as organ of hearing
3) (subjective) to uncover the ear to reveal; the receiver of divine revelation
אֹ֫זֶן (o.zen) — ear: to ears.
: to[ears_of](PERSON)
1) ear, as part of the body
2) ear, as organ of hearing
3) (subjective) to uncover the ear to reveal; the receiver of divine revelation
Conj | N-fd — Conjunction · noun common feminine dual absoluteHC/Ncfda
הֶם (hem) — them.
Personal object pronoun - suffix for propositions and verbs without an object: 3rd person masculine plural
HR/Sp3mp — Preposition · suffixHR/Sp3mp