Isaiah 53:1 — Word Study
WLCמִ֥י הֶאֱמִ֖ין לִשְׁמֻעָתֵ֑נוּ וּזְר֥וֹעַ יְהוָ֖ה עַל־ מִ֥י נִגְלָֽתָה׃
BSAWhomîy [expressing a wish or inquiry] ◂has believedʼâman■ [be faithful, trust] our messageshᵉmûwʻâh [tidings, news, report, of salvation, from God] And toʻal whommîy [which person] has the armzᵉrôwaʻ [the arm as stretched out; strength, might, power] of the LORDYᵉhôvâh [Yehovah, The covenant Name of God] been revealedgâlâh■ [uncovered, made known, in a display of power]
| Greek | English | Parsing |
|---|---|---|
| מִ֥י | who? | Pronoun |
| הֶאֱמִ֖ין | has he believed | Verb, Hiphil, perfect third person masculine singular |
| לִשְׁמֻעָתֵ֑נוּ | report our | Preposition, noun common feminine singular construct, suffix |
| וּזְר֥וֹעַ | and [the] arm of | Conjunction, noun common feminine singular construct |
| יְהוָ֖ה | Yahweh | Noun proper |
| עַל־ | to | Preposition |
| מִ֥י | whom? | Pronoun |
| נִגְלָֽתָה׃ | has it been revealed | Verb, Niphal, perfect third person feminine singular |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Who has believed our message? And to whom has the arm of the LORD been revealed? |
| KJV | Who hath believed our report? and to whom is the arm of the LORD revealed? |
| ASV | Who hath believed our message? and to whom hath the arm of Jehovah been revealed? |
| YLT | Who hath given credence to that which we heard? And the arm of Jehovah, On whom hath it been revealed? |
| WEB | Who has believed our message? To whom has Yahweh’s arm been revealed? |
| BBE | Who would have had faith in the word which has come to our ears, and to whom had the arm of the Lord been unveiled? |
The translations agree on the rendering of the key phrases in this verse.
The sentence consists of a main question followed by a subordinate clause that elaborates on the subject of revelation.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectמִי
verbאָמַן
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 53:1
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 Prophecy of the Suffering Servantgenerated
Isaiah 53:1 presents a profound inquiry into belief and revelation. The verse sets the stage for understanding the nature of God's message and the identity of the servant who would bear the sins of many. This chapter is a pivotal moment in the book of Isaiah, detailing the suffering and ultimate vindication of the servant, which is echoed in the New Testament as the fulfillment of messianic prophecies.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | John 1:7–12 | He came as a witness to testify about the Light, so that through him everyone might believe. |
| 2 | John 12:38 | This was to fulfill the word of Isaiah the prophet: “Lord, who has believed our message? And to whom has the arm of the Lord been revealed?” |
| 3 | Romans 10:16–17 | But not all of them welcomed the good news. For Isaiah says, “Lord, who has believed our message?” |
| 4 | Isaiah 51:9 | Awake, awake, put on strength, O arm of the LORD. Wake up as in days past, as in generations of old. Was it not You who cut Rahab to pieces, who pierced through the dragon? |
| 5 | Isaiah 52:10 | The LORD has bared His holy arm in the sight of all the nations; all the ends of the earth will see the salvation of our God. |
The Treasury of Scripture Knowledge — 13 references, hung on the phrase they belong to
The Key Word — הֶאֱמִ֖ין, he.'e.Mingenerated
The verb הֶאֱמִ֖ין (he.'e.Min) is a Hiphil perfect form meaning 'has he believed'. It conveys the idea of faithfulness and trust, indicating a response to God's message. The parsing as third person masculine singular suggests a singular subject, emphasizing the rarity of belief.
In this verse, the focus is on the act of believing the report of salvation. The use of this verb highlights the importance of faith in the prophetic message and sets the tone for the subsequent verses that describe the servant's rejection and suffering.
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 main verb הֶאֱמִ֖ין governs the verse, with two clauses: one questioning belief and the other regarding the revelation of the LORD's arm. The structure emphasizes the inquiry into faith and revelation, common in Hebrew poetry.
The arrangement of the clauses highlights the parallelism typical of Hebrew poetry, where the questioning of belief is directly linked to the revelation of divine strength.
Septuagint Backgroundgenerated
The Septuagint translates מִי as τίς, maintaining the interrogative nature of the question. This choice reflects the Greek emphasis on the individual being addressed in the inquiry.
For הֶאֱמִ֖ין, the Greek ἐπίστευσεν also conveys the act of believing, aligning closely with the Hebrew meaning while adapting to the Greek linguistic context.
In plain words — the whole versegenerated
Isaiah 53:1 asks who has believed the message about the coming servant and to whom the power of the LORD has been revealed. This verse sets the tone for the chapter, which describes the servant's suffering and the disbelief of many.
Frequently Asked Questionsgenerated
This question highlights the challenge of faith and the rarity of true belief in the message of salvation being presented.
The 'arm of the LORD' symbolizes God's strength and power, indicating how He acts in the world.
Belief is crucial because it determines how individuals respond to God's revelation and the prophetic message of the coming servant.
This verse introduces the themes of suffering and redemption by questioning belief in the message that will unfold in the following verses about the servant's suffering.
Reflection Questionsgenerated
- What does it mean to truly believe in God's message today?
- How can I recognize the ways in which God's power is revealed in my life?
- In what areas of my life do I struggle to believe God's promises?
- How can I share the message of salvation effectively with others?
The early church on this verse — how the Fathers read it
Early Church Fathers referenced Isaiah 53:1 to discuss the nature of Christ and the fulfillment of prophecy. Their insights are included here.
For Christ is of those who are humble-minded, and not of those who exalt themselves over His flock. Our Lord Jesus Christ, the Sceptre of the majesty of God, did not come in the pomp of pride or arrogance, although He might have done so,Early Church Fathers on Isaiah 53 →
Now he would most certainly have said “your arm” if he had not wished us to understand that the Father is Lord and the Son also is Lord.Early Church Fathers on Isaiah 53 →
For it is incredible that God, the Son of God, should be spoken of and preached as having suffered these things. For this reason they are foretold by the prophets, lest any doubt should spring up in those who are about to believe.Early Church Fathers on Isaiah 53 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Isaiah 53:1 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleWho hath believed our report?.... Or "hearing" (a). Not what we hear, but others hear from us; the doctrine of the Gospel, which is a report of the love, grace, and mercy of God in Christ; of Christ
Read John Gill on Isaiah 53 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryWho hath believed our report? and to whom is the arm of the LORD revealed?
Read Robert Jamieson on Isaiah 53 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleISAIAH CHAPTER 53 The incredulity of the Jews: the death of Christ, and the blessed effects thereof, ; his exaltation and glory, . Who hath believed our report? the prophet having in the three last verses of the former chapter made a general report concerning the great and wonderful humiliation and exaltation of Christ, of which he intended more largely to discourse in this chapter, before he descended to particulars he thought fit to use this preface. Who, not only of the Gentiles, but even of the Jews, will believe the truth-of what I have said and must say? Few or none. The generality of them will never receive nor believe in such a Messias as this. Thus this place is expounded by Christ…
Read Matthew Poole on Isaiah 53 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsIsaiah 53:1 Who hath believed our report? and to whom is the arm of the LORD revealed?Ver. 1. Who hath believed our retort?] q.d., The Gentiles, some of them, even of their potentates, have believed our report concerning the Messiah: but, Lord, how few Jews will give credit to what we have said? Albeit this chapter may not unfitly be called "The Gospel of Jesus Christ according to Isaiah"; and things are here set down so plainly that Augustine thinks they need no exposition; yet those buzzards, the later Rabbis, cannot, or rather will not, see that the prophet speaketh here all along concerning Christ; but do strangely writhe, wring, and wrest his words to a wrong sense, applying them, some…
Read John Trapp on Isaiah 53 →Charles John Ellicott1819–1905Ellicott's Commentary for English ReadersLIII.(1) Who hath believed our report? . . .—The question has been variously interpreted as coming from the lips of the prophet or of Israel. The former view commends itself most, and the unusual plural is explained by his mentally associating with himself the other prophets, probably his own disciples, who were delivering the same message. The implied answer to the question may be either “None,” or, “Not all.” St. Paul (Romans 10:16) adopts the latter.
Read Charles John Ellicott on Isaiah 53 →AdamClarkeAdam Clarke's Commentary on the BibleCHAPTER LIII This chapter foretells the sufferings of the Messiah, the end for which he was to die, and the advantages resulting to mankind from that illustrious event. It begins with a complaint of the infidelity of the Jews, 1; the offence they took at his mean and humble appearance, 2; and the contempt with which they treated him, 3. The prophet then shows that the Messiah was to suffer for sins not his own; but that our iniquities were laid on him, and the punishment of them exacted of him, which is the meritorious cause of our obtaining pardon and salvation, 4-6. He shows the meekness and placid submission with which he suffered a violent and unjust death, with the circumstances of his…
Read AdamClarke on Isaiah 53 →CambridgeThe Cambridge Bible for Schools and Collegesch. Isaiah 53:1-9. Having thus indicated the subject of his discourse, the prophet now proceeds to describe the career of the Servant, and the impression he had made on his contemporaries. This is prefaced in Isaiah 53:1 by a confession or complaint of the universal unbelief which had led to his being so grievously misunderstood. The speakers in this section are certainly not the heathen mentioned in Isaiah 52:15, but either all Israel or one Israelite in the name of all. The “nations” and “kings” are surprised by the Servant’s exaltation because they had not previously heard of it; those who now speak confess a deeper fault, they have heard but did not believe. It is generally assumed that…
Read Cambridge on Isaiah 53 →Albert Barnes1798–1870Barnes' Notes on the BibleWho hath believed our report? - The main design of the prophet in all this portion of his prophecy is, undoubtedly, to state the fact that the Redeemer would be greatly exalted (see Isaiah 52:13; Isaiah 53:12).
Read Albert Barnes on Isaiah 53 →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
Who has believed our message? And to whom has the arm of the LORD been revealed?
Who has believed our message? To whom has Yahweh’s arm been revealed?
Who has believed our message? And to whom has the arm of the LORD been revealed?
Who would have believed what we just heard? When was the Lord’s power revealed through him?
Tyndale line
Who hath believed our report? and to whom is the arm of the LORD revealed?
Who hath believed our message? and to whom hath the arm of Jehovah been revealed?
Who hath believed our report? and to whom hath the arm of the LORD been revealed?
Who hath believed our report? and to whom is the arm of the LORD revealed?
Who will beleeue our report? and to whom is the arme of the Lord reueiled?
Strictly literal
Who hath believed our report? and to whom hath the arm of Jehovah been revealed?
Who hath given credence to that which we heard? And the arm of Jehovah, On whom hath it been revealed?
Who has given credence to that which we heard? And the arm of YHWH, || On whom has it been revealed?
Who would have believed our report? and the arm of the Lord—over whom hath it been revealed?
Who has believed what they heard from us, and to whom has the arm of Yahweh been revealed?
From the Latin
Who hath believed our report? and to whom is the arm of the Lord revealed?
Simplified
Has anyone believed our news? Who has the Lord shown his power to?
Who would have had faith in the word which has come to our ears, and to whom had the arm of the Lord been unveiled?
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 largely agree in substance, with seven of the eight words matching. The Dead Sea Scrolls also support the MT, with minor variations in spelling and word order, but the core message remains consistent across these ancient witnesses.
מִ֥י הֶאֱמִ֖ין לִשְׁמֻעָתֵ֑נוּ וּזְר֥וֹעַ יְהוָ֖ה עַל־ מִ֥י נִגְלָֽתָה׃
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.
מי האמין לשמועת׳נו וזרוע יהוה אל מי נגלתה
8 words on the leather.
מי האמין לשמעת׳נו וזרוע יהוה אל מי נגלתה
8 words on the leather.
[מי] [האמין] לשמועת׳נו [וזרוע] [יהוה] [על] [מי] [נגלתה]
nothing on the leather here — 1 partly restored, 7 supplied entire by an editor.
Four traditions, not one. “On the leather” means the letters physically survive on the scroll, as against letters an editor has supplied to fill a hole in it — a restoration is a scholar’s reading, not a reading of the manuscript. Words in [square brackets] are supplied; the notes count them apart from what survives.
The map of this verse — what each word keeps company with
This is a map of two things, both counted rather than judged. Company kept: which words stand within three words of each of these, anywhere in the Hebrew Bible — the thicker the line, the more often the pair meet compared with chance. Built from: the words a word is made out of, taken from its own Strong’s entry. It is not a map of meaning: nothing here claims two words mean the same thing. Click any circle to see the numbers behind it.
Lexicons — every word in Isaiah 53:1
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.
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
אָמַן (aman) is a Hebrew root meaning to support or confirm, with applications ranging from nurturing (as a foster parent or nurse) to establishing trust and reliability. It encompasses concepts of faithfulness, permanence, and assurance. The entries highlight its use in various forms, including verbs and nouns, but do not indicate any significant disagreement among lexicons.
[אָמַן] vb. confirm, support
Qal
as vb. support, nourish
as subst. foster-father
foster-mother, nurse
pillars, supporters of the door
Niph.
carried by nurse
made firm, sure, lasting
confirmed, established, sure
verified, confirmed
reliable, faithful, trusty
Hiph.
stand firm
trust, believe
base
H539 אָמַן confirm, support .. as vb. support, nourish
. as subst. foster-father
. foster-mother, nurse
. pillars, supporters of the door
. . carried by nurse
. made firm, sure, lasting
. confirmed, established, sure
. verified, confirmed
. reliable, faithful, trusty
. . stand firm
. trust, believe
539 'aman aw-man'
a primitive root; properly, to build up or support; to foster
as a parent or nurse; figuratively to render (or be) firm or
faithful, to trust or believe, to be permanent or quiet;
morally to be true or certain; once (Isa. 30:21;
interchangeable with 541) to go to the right hand:--hence,
assurance, believe, bring up, establish, + fail, be faithful
(of long continuance, stedfast, sure, surely, trusty,
verified), nurse, (-ing father), (put), trust, turn to the
right.
see HEBREW for 0541
אָמַן (a.man) — be faithful.
1) to support, confirm, be faithful
1a) (Qal)
1a1) to support, confirm, be faithful, uphold, nourish
1a1a) foster-father (subst.)
1a1b) foster-mother, nurse
1a1c) pillars, supporters of the door
1b) (Niphal)
1b1) to be established, be faithful, be carried, make firm
1b1a) to be carried by a nurse
1b1b) made firm, sure, lasting
1b1c) confirmed, established, sure
1b1d) verified, confirmed
1b1e) reliable, faithful, trusty
1c) (Hiphil)
1c1) to stand firm, to trust, to be certain, to believe in
1c1a) stand firm
1c1b) trust, believe
Aramaic equivalent: a.man (אֲמַן "to trust" H0540)
V-Hiphil-Perf-3ms — Verb · Hiphil · perfect third person masculine singularHVhp3ms
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
Prep | N-fs | Suff — Preposition · noun common feminine singular construct · suffixHR/Ncfsc/Sp1bp
זְרוֹעַ (z'roa) refers to an arm or shoulder, often symbolizing strength. It can denote the physical arm, the shoulder of a sacrificed animal, or military and political forces. The word is derived from a root meaning to stretch out, indicating both physical and metaphorical strength.
זְרוֹעַ, זְרֹעַ n.f. and (rare) m. arm, shoulder, strength
arm
arm, as symbol of strength
Pl. forces, political and military
Shoulder of animal sacrificed, belonging to priest
base
H2220 זְרוֹעַ, זְרֹעַ arm, shoulder, strength . arm
. arm, as symbol of strength
. Pl. forces, political and military
. Shoulder of animal sacrificed, belonging to priest
2220 zrowa` zer-o'-ah
or (shortened) zroao {zer-o'-ah}; and (feminine) zrowpah
{zer-o-aw'}; or zrowah {zer-o-aw'}; from 2232; the arm (as
stretched out), or (of animals) the foreleg; figuratively,
force:--arm, + help, mighty, power, shoulder, strength.
see HEBREW for 02232
זְרוֹעַ (ze.ro.a) — arm.
1) arm, forearm, shoulder, strength
1a) arm
1b) arm (as symbol of strength)
1c) forces (political and military)
1d) shoulder (of animal sacrificed)
Conj | N-cs — Conjunction · noun common feminine singular constructHC/Ncfsc
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
יְהֹוָה (ye.ho.vah) is the proper name of the God of Israel, often rendered as Jehovah or the Lord. It signifies the self-existent or eternal nature of God. The name is closely associated with the revelation to Moses in Exodus 3:12-15 and is used in conjunction with other terms to denote sacred places. Some scholars suggest it derives from a root meaning 'to bring into being.'
יהוה c. 6823 i.e. יַהְוֶה n.pr.dei Yahweh, the proper name of the God of Israel—(1. MT יְהֹוָה 6518 (Qr אֲדֹנָי), or יֱהֹוִה 305 (Qr אֱלֹהִים) 2. Many recent scholars explain יַהְוֶה as Hiph. of הוה (= היה) the one bringing into being, life-giver)
יהוה is not used by E in Gn, but is given Ex 3:12-15 as the name of the God who revealed Himself to Moses at Horeb
יהוה is used with אלהים and suffixes, especially in D
the phrase † אֲנִי יהוה is noteworthy
יהוה is also used with several predicates, to form sacred names of holy places of Yahweh
base
H3068 יהוה i.e. יַהְוֶה n. pr. dei Yahweh, the proper name of the God of Israel
3068 Yhovah yeh-ho-vaw'
from 1961; (the) self-Existent or Eternal; Jehovah, Jewish
national name of God:--Jehovah, the Lord. Compare 3050, 3069.
see HEBREW for 01961
see HEBREW for 03050
see HEBREW for 03069
יְהֹוָה (ye.ho.vah) — LORD.
Jehovah = "the existing One"
1) the proper name of the one true God
1a) unpronounced except with the vowel pointings of a.do.na (אֲדֹנָי "Lord" H0136)
יְהֹוָה (ye.ho.vah) — The Lord.
Another name of ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
יְהֹוָה (ye.ho.vah) — (Jerusalem of) the Lord.
Combined with ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
N-proper — Noun properHNpt
The Hebrew word עַל (*al*) is a preposition meaning 'upon' and encompasses a wide range of meanings, including 'on account of,' 'beside,' 'above,' and 'against.' It can indicate physical placement, emotional burdens, or duties imposed on a person. The entries also note its use in idiomatic expressions and with verbs of motion. There is a mention of its function as a conjunction in certain contexts.
כִּי עַל כֵּן forasmuch as
base
עַל, עָ֑ל
subst. height
As prep. upon, and hence on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against
Upon, of the substratum upon which an object in any way rests, or on which an action is performed
—
of clothing, etc., which any one wears
With verbs of covering or protecting, even though the cover or veil be not over or above the thing covered, but around or before it
Of what rests heavily upon a person, or is a burden to him
Of a duty, payment, care, etc., imposed upon a person, or devolving on him
על is used idiom. to give pathos to the expression of an emotion, by emphasizing the person who is its subject, and who, as it were, feels it acting upon him
חָיָה עַל to live upon (as upon a foundation or support)
H5921a עַל, עָ֑ל . As prep. upon, and hence on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against . Upon, of the substratum upon which an object in any way rests, or on which an action is performed . — . of clothing, etc., which any one wears
. With verbs of covering or protecting, even though the cover or veil be not over or above the thing covered, but around or before it
. Of what rests heavily upon a person, or is a burden to him
. Of a duty, payment, care, etc., imposed upon a person, or devolving on him
. על is used idiom. to give pathos to the expression of an emotion, by emphasizing the person who is its subject, and who, as it were, feels it acting upon him
. חָיָה עַל to live upon (as upon a foundation or support)
5921 `al al
properly, the same as 5920 used as a preposition (in the
singular or plural often with prefix, or as conjunction with a
particle following); above, over, upon, or against (yet always
in this last relation with a downward aspect) in a great
variety of applications (as follow):--above, according
to(-ly), after, (as) against, among, and, X as, at, because
of, beside (the rest of), between, beyond the time, X both
and, by (reason of), X had the charge of, concerning for, in
(that), (forth, out) of, (from) (off), (up-)on, over, than,
through(-out), to, touching, X with.
see HEBREW for 05920
עַל (al) — upon.
prep
1) upon, on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against
1a) upon, on the ground of, on the basis of, on account of, because of, therefore, on behalf of, for the sake of, for, with, in spite of, notwithstanding, concerning, in the matter of, as regards
1b) above, beyond, over (of excess)
1c) above, over (of elevation or pre-eminence)
1d) upon, to, over to, unto, in addition to, together with, with (of addition)
1e) over (of suspension or extension)
1f) by, adjoining, next, at, over, around (of contiguity or proximity)
1g) down upon, upon, on, from, up upon, up to, towards, over towards, to, against (with verbs of motion)
1h) to (as a dative)
[כִּי] עַל [כֵּן] ([ki] al [ken]) — as.
conj
Prep — PrepositionHR
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 גָּלָה (galah) is a primitive root meaning to uncover or remove, with implications of revealing, disclosing, or going into exile. It encompasses various forms, including reflexive and passive uses, and can refer to both physical uncovering and metaphorical revelation. The word is notably associated with disgraceful exposure and the act of exile.
גָּלָה 189 vb. uncover, remove
Qal
uncover the ear of one, i.e. reveal to him
intr. remove, depart
go into exile
Niph.
refl.
uncover oneself (one’s nakedness)
discover or shew oneself
pass.
be uncovered (one’s nakedness)
be disclosed, discovered
be removed
Pi.
uncover
disclose, discover, lay bare
make known, shew, reveal
Pu. be uncovered
Hiph. carry away into exile, take into exile
Hoph. carried into exile
Hithp.
was uncovered (naked)
that his heart may reveal itself
base
H1540 גָּלָה uncover, remove .. uncover the ear of one, i.e. reveal to him
. intr. remove, depart
. go into exile
. . refl. . uncover oneself (one’s nakedness)
. discover or shew oneself
. pass. . be uncovered (one’s nakedness)
. be disclosed, discovered
. be removed
. . uncover
. disclose, discover, lay bare
. make known, shew, reveal
. be uncovered
. carry away into exile, take into exile
. carried into exile
. . was uncovered (naked)
. that his heart may reveal itself
1540 galah gaw-law'
a primitive root; to denude (especially in a disgraceful
sense); by implication, to exile (captives being usually
stripped); figuratively, to reveal:--+ advertise, appear,
bewray, bring, (carry, lead, go) captive (into captivity),
depart, disclose, discover, exile, be gone, open, X plainly,
publish, remove, reveal, X shamelessly, shew, X surely, tell,
uncover.
הֶגְלָם (ga.lah) — Heglam.
A man of the tribe of Benjamin living before Israel's Monarchy, only mentioned at 1Ch.8.7;
son of: Ehud (H0164);
brother of: Naaman (H5283J), Ahijah (H0281K), Uzza (H5798H) and Ahihud (H0284); also called Heglam (KJV: "removed"; NIV: "deported") at 1Ch.8.7;
Another name of ge.ra (גֵּרָא "Gera" H1617J)
to reveal oneself
גָּלָה (ga.lah) — to reveal: reveal.
: reveal[information]
1) to uncover, remove
1a) (Qal)
1a1) to uncover
1a2) to remove, depart
1a3) to go into exile
1b) (Niphal)
1b1) (reflexive)
1b1a) to uncover oneself
1b1b) to discover or show oneself
1b1c) to reveal himself (of God)
1b2) (passive)
1b2a) to be uncovered
1b2b) to be disclosed, be discovered
1b2c) to be revealed
1b3) to be removed
1c) (Piel)
1c1) to uncover (nakedness)
1c1a) nakedness
1c1b) general
1c2) to disclose, discover, lay bare
1c3) to make known, show, reveal
1d) (Pual) to be uncovered
V-Niphal-Perf-3fs — Verb · Niphal · perfect third person feminine singularHVNp3fs