Isaiah 66:5 — Word Study
WLCשִׁמְעוּ֙ דְּבַר־ יְהוָ֔ה הַחֲרֵדִ֖ים אֶל־ דְּבָר֑וֹ אָמְרוּ֩ אֲחֵיכֶ֨ם שֹׂנְאֵיכֶ֜ם מְנַדֵּיכֶ֗ם לְמַ֤עַן שְׁמִי֙ יִכְבַּ֣ד יְהוָ֔ה וְנִרְאֶ֥ה בְשִׂמְחַתְכֶ֖ם וְהֵ֥ם יֵבֹֽשׁוּ׃
BSAYou who tremblechârêd [with reverence and fear] atʼêl His worddâbâr [the divine message] hearshâmaʻ [listen attentively and obey] the worddâbâr of the LORDYᵉhôvâh [Yehovah, The covenant Name of God] Your brothersʼâch [close relatives or friends] who hate yousânêʼ [feel intense dislike or hostility] and exclude younâdâh [drive away or cast out] because ofmaʻan My nameshêm [My identity, honor, and character] have saidʼâmar■ [spoken or declared] Let the LORDYᵉhôvâh [Yehovah, the supreme God] be glorifiedkâbad▸ [honored or exalted] that we may seerâʼâh▸ [behold or witness] your joysimchâh [gladness or celebration] ◂But theyhêm will be put to shamebûwsh▸ [be ashamed or disgraced, feel guilty or disappointed]
| Greek | English | Parsing |
|---|---|---|
| שִׁמְעוּ֙ | hear | Verb, Qal, imperative second person masculine plural |
| דְּבַר־ | [the] word of | Noun common, masculine singular construct |
| יְהוָ֔ה | Yahweh | Noun proper |
| הַחֲרֵדִ֖ים | O [people] trembling | Particle |
| אֶל־ | to | Preposition |
| דְּבָר֑וֹ | word his | Noun common masculine singular construct, suffix |
| אָמְרוּ֩ | they have said | Verb, Qal, perfect third person common plural |
| אֲחֵיכֶ֨ם | relatives your | Noun common masculine plural construct, suffix |
| שֹׂנְאֵיכֶ֜ם | [who] hate you | Verb qal participle (active) masculine plural common, suffix |
| מְנַדֵּיכֶ֗ם | [who] exclude you | Verb piel participle (active) masculine plural common, suffix |
| לְמַ֤עַן | for [the] sake of | Particle |
| שְׁמִי֙ | name my | Noun common masculine singular construct, suffix |
| יִכְבַּ֣ד | will be honored | Verb, Qal, imperfect third person masculine singular |
| יְהוָ֔ה | Yahweh | Noun proper |
| וְנִרְאֶ֥ה | so we may look | Conjunction, verb qal first person common plural |
| בְשִׂמְחַתְכֶ֖ם | on joy your | Preposition, noun common feminine singular construct, suffix |
| וְהֵ֥ם | and they | Conjunction, pronoun |
| יֵבֹֽשׁוּ׃ | they will be ashamed | Verb, Qal, imperfect third person masculine plural |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | You who tremble at His word, hear the word of the LORD: “Your brothers who hate you and exclude you because of My name have said, ‘Let the LORD be glorified that we may see your joy!’ But they will be put to shame.” |
| KJV | ¶ Hear the word of the LORD, ye that tremble at his word; Your brethren that hated you, that cast you out for my name’s sake, said, Let the LORD be glorified: but he shall appear to your joy, and they shall be ashamed. |
| ASV | Hear the word of Jehovah, ye that tremble at his word: Your brethren that hate you, that cast you out for my name’s sake, have said, Let Jehovah be glorified, that we may see your joy; but it is they that shall be put to shame. |
| YLT | Hear a word of Jehovah, Ye who are trembling unto His word, Said have your brethren who are hating you, Who are driving you out, for My name's sake: 'Honoured is Jehovah, and we look on your joy,' But they are ashamed. |
| WEB | Hear Yahweh’s word, you who tremble at his word: “Your brothers who hate you, who cast you out for my name’s sake, have said, ‘Let Yahweh be glorified, that we may see your joy;’ but it is those who shall be disappointed. |
| BBE | Give ear to the word of the Lord, you who are in fear at his word: your countrymen, hating you, and driving you out because of my name, have said, Let the Lord's glory be made clear, so that we may see your joy; but they will be put to shame. |
Where they part company is in phrasing, but the core meaning remains consistent across translations.
The sentence structure includes a main clause followed by several subordinate clauses and phrases, highlighting the contrast between the faithful and their detractors.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectיהוה
verbשָׁמַע
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 66:5
Sections marked generated are written from the data on this page rather than by a named author. Everything else — the lexicon entries, the cross references, the manuscript readings, the counts — is quoted from its source unchanged.
Context — A Call to Listen to the Word of the LORDgenerated
Isaiah 66:5 emphasizes the importance of listening to God's word, particularly for those who hold it in reverence. The verse contrasts the faithful who tremble at God's word with their brothers who express hostility towards them. This serves as a reminder of the challenges faced by believers and the ultimate vindication they will receive from God, as seen in the surrounding verses.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Isaiah 66:2 | Has not My hand made all these things? And so they came into being,” declares the LORD. “This is the one I will esteem: he who is humble and contrite in spirit, who trembles at My word. |
| 2 | Proverbs 13:13 | He who despises instruction will pay the penalty, but the one who respects a command will be rewarded. |
| 3 | Jeremiah 36:16–23 | When they had heard all these words, they turned to one another in fear and said to Baruch, “Surely we must report all these words to the king.” |
| 4 | Psalm 38:20 | Those who repay my good with evil attack me for pursuing the good. |
| 5 | Song of Solomon 1:6 |
The Treasury of Scripture Knowledge — 20 references, hung on the phrase they belong to
The Key Word — שִׁמְעוּ, shim.'Ugenerated
The Hebrew word שָׁמַע (shim.'U) is an imperative form meaning 'hear' or 'listen.' It encompasses not just the act of hearing but also implies attention and obedience. The usage in this verse conveys a strong call to the audience to actively listen to the divine message.
This word is often used in contexts where God speaks, emphasizing the need for the people to respond appropriately. The imperative form indicates urgency, as the LORD desires His people to heed His words attentively.
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 שִׁמְעוּ governs the entire verse, directing the audience to hear. The structure includes several clauses that elaborate on the message being conveyed, including descriptions of the brothers and their actions.
The sentence's flow emphasizes the contrast between the faithful and their detractors, highlighting the imperative call to listen amidst opposition.
Septuagint Backgroundgenerated
The Septuagint translates שִׁמְעוּ as ἀκούσατε, which carries a similar meaning of 'hear' or 'listen.' This choice reflects the translators' intent to convey the urgency of the call to listen to God's word.
The use of ἀκούσατε indicates a focus on attentive listening, aligning with the original Hebrew's emphasis on obedience to God's message.
In plain words — the whole versegenerated
Isaiah 66:5 calls on those who fear the LORD to listen to His word. It highlights the disdain from their brothers who hate and exclude them because of their faith. Despite this opposition, the verse assures that these detractors will ultimately be put to shame.
Frequently Asked Questionsgenerated
To tremble at God's word signifies a deep reverence and respect for His commands and teachings, indicating a readiness to listen and obey.
The brothers refer to those who are close relatives or friends, but who express hatred and exclusion towards the faithful because of their allegiance to God.
This phrase reflects a mocking attitude from the brothers, suggesting that they desire to see the joy of the faithful while simultaneously denying them acceptance.
The verse assures that those who oppose the faithful will ultimately be put to shame, indicating God's justice and vindication for His people.
Reflection Questionsgenerated
- How do I demonstrate reverence for God's word in my daily life?
- In what ways have I experienced exclusion or opposition because of my faith?
- What does it mean for me to listen attentively to God's message?
- How can I encourage others who feel marginalized or rejected for their beliefs?
The early church on this verse — how the Fathers read it
Early Church Fathers like Jerome comment on this verse, emphasizing the call to listen for those who fear the word of the Lord and the implications of the brothers' disdain.
This is the meaning of the Hebrew text, as it appears to me: Listen, apostles, listen, my disciples, who tremble at the word of the Lord, for I will tell you what your brothers say who hate you and cast you out and judge you to be alien;Early Church Fathers on Isaiah 66 →
Hear the word of the Lord, you who tremble at his word. Your brothers who hate you and cast you out because of my name have said: Let the Lord be glorified, that we may see your joy; but they will be put to shame.Early Church Fathers on Isaiah 66 →
“Your brothers who hate you.” Consider them as your brothers, he says, even though they hate you because of your faith, and lead them to the fear of God, so that “the Lord may be glorified in you.” According to Henana,Early Church Fathers on Isaiah 66 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Isaiah 66:5 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleHear the word of the Lord, ye that tremble at his word,.... This is said to the comfort of the believing Jews, who are thus described; [See comments on Isaiah 66:2]: your brethren that hated you,
Read John Gill on Isaiah 66 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryHear the word of the LORD, ye that tremble at his word; Your brethren that hated you, that cast you out for my name's sake, said, Let the LORD be glorified: but he shall appear to your joy, and they shall be ashamed.
Read Robert Jamieson on Isaiah 66 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThe prophet turneth his discourse from denouncing judgment against the idolaters and formalists amongst the Jews to such as feared God, whose religion is described by a trembling at his word, as ; such a turning of the prophet’ s discourse was 51:1,7. The same words belong not to saints and presumptuous sinners. Your brethren, by nation, or by external profession in religion, though false brethren, . Thus Paul calls all the rejected Jews brethren, . That cast you out; that either shut you out of their intimate society, or (which is more probable) excommunicate and cast you out of their synagogues, or cast you out of their city, and some of you out of the world, ,35 16:2. For my name’ s…
Read Matthew Poole on Isaiah 66 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsIsaiah 66:5 Hear the word of the LORD, ye that tremble at his word; Your brethren that hated you, that cast you out for my name’ s sake, said, Let the LORD be glorified: but he shall appear to your joy, and they shall be ashamed.Ver. 5. Hear the word of the Lord, ye that tremble, &c.] Here is a word of comfort for you, who, being lowly and meek spirited, are more apt to be trampled on and abused by the fat bulls of Bashan: where the hedge is lowest, those beasts will leap over; and every crow will be pulling off wool from a sheep’ s sides. Your brethren.] By race and place, but not by grace. That hated you.] For like cause as Cain hated Abel, for trembling at God’ s judgments while they do…
Read John Trapp on Isaiah 66 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(5) Hear the word of the Lord . . .—The prophet turns from the hypocrites to the persecuted remnant. The self-righteous, self-exalting Pharisee (comp. Isaiah 65:5) repudiates, and, as it were, excommunicates, the true worshippers, and taunts them with their devotion to a God who does not help them. In words which find an echo in Matthew 27:42, they said, “Let Jehovah glorify Himself, that we may look on your joy.” The prophet adds the doom that shall fall upon the mockers: “They, and not those whom they deride, shall be put to shame.”
Read Charles John Ellicott on Isaiah 66 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 5. Your brethren that hated you - said - "Say ye to your brethren that hate you"] The Syriac reads אמרו לאחיכם imru laacheychem; and so the Septuagint, Edit. Comp. ειπατεαδελφοιςὑμων· and MS. Marchal. has αδελφοις and so Cyril and Procopius read and explain it. It is not easy to make sense of the reading of the Septuagint in the other editions; ειπατεαδελφοιἡμωντοιςμισουσινὑμας· but for ἡμων, our, MS. I. D. II. also has ὑμων your.
Read AdamClarke on Isaiah 66 →CambridgeThe Cambridge Bible for Schools and Colleges5, 6. A promise to the believing Jews, that they shall speedily witness the discomfiture of their enemies and persecutors. ye that tremble at his word]—thus fulfilling the condition of Isa 66:2. The “word” of the Lord is that spoken by the prophets, and the “trembling” of these devout hearers expresses their scrupulous anxiety to conform with its requirements. your brethren] men of the same stock with yourselves. The term could not be applied to the known leaders of the Samaritan community, like Sanballat and Tobiah (Nehemiah 2:10 &c.), but might be used of the community as a whole, composed as it largely was of men of Israelitish descent and, in part, probably of Jews who had been spared…
Read Cambridge on Isaiah 66 →Albert Barnes1798–1870Barnes' Notes on the BibleHear the word of the Lord - This is an address to the pious and persecuted portion of the nation.
Read Albert Barnes on Isaiah 66 →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 who tremble at His word, hear the word of the LORD: “Your brothers who hate you and exclude you because of My name have said, ‘Let the LORD be glorified that we may see your joy!’ But they will be put to shame.”
Hear Yahweh’s word, you who tremble at his word: “Your brothers who hate you, who cast you out for my name’s sake, have said, ‘Let Yahweh be glorified, that we may see your joy;’ but it is those who shall be disappointed.
You who tremble at His word, hear the word of the LORD: “Your brothers who hate you and exclude you because of My name have said, ‘Let the LORD be glorified that we may see your joy!’ But they will be put to shame.”
Hear the word of the Lord, you who respect what he has to say! Your countrymen, who hate you and exclude you, supposedly for the sake of my name, say, “May the Lord be glorified, then we will witness your joy.” But they will be put to shame.
Tyndale line
¶ Hear the word of the LORD, ye that tremble at his word; Your brethren that hated you, that cast you out for my name’s sake, said, Let the LORD be glorified: but he shall appear to your joy, and they shall be ashamed.
Hear the word of Jehovah, ye that tremble at his word: Your brethren that hate you, that cast you out for my name’s sake, have said, Let Jehovah be glorified, that we may see your joy; but it is they that shall be put to shame.
Hear the word of the LORD, ye that tremble at his word: Your brethren that hate you, that cast you out for my name’s sake, have said, Let the LORD be glorified, that we may see your joy; but they shall be ashamed.
Hear the word of the LORD, ye that tremble at his word; Your brethren that hated you, that cast you out for my name's sake, said, Let the LORD be glorified: but he shall appear to your joy, and they shall be ashamed.
Heare the worde of the Lord, all ye that tremble at his worde, Your brethren that hated you, and cast you out for my Names sake, said, Let the Lord be glorified: but he shall appeare to your ioy, and they shall be ashamed.
Strictly literal
Hear the word of Jehovah, ye that tremble at his word: Your brethren that hated you, that cast you out for my name's sake, said, Let Jehovah be glorified, and let us see your joy! but they shall be ashamed.
Hear a word of Jehovah, Ye who are trembling unto His word, Said have your brethren who are hating you, Who are driving you out, for My name's sake: 'Honoured is Jehovah, and we look on your joy,' But they are ashamed.
Hear a word of YHWH, || You who are trembling at His word: “Your brothers who are hating you, || Who are driving you out for My Name’s sake, have said, || YHWH is honored, and we look on your joy, || But they are ashamed.”
Hear the word of the Lord, ye that tremble at his word: Your brethren that hated you, that cast you out for the sake of my name, said, “Let the Lord be glorified;” but he will appear to your joy, and they shall be made ashamed.
Hear the word of Yahweh, you who tremble at his word, “Your brothers who hate and exclude you for my name's sake have said, 'May Yahweh be glorified, then we will see your joy,' but they will be put to shame.
From the Latin
Hear the word of the Lord, you that tremble at his word: Your brethren that hate you, and cast you out for my name’s sake, have said: Let the Lord be glorified, and we shall see in your joy: but they shall be confounded.
Simplified
Listen to what the Lord has to say, those of you who tremble when he speaks. This is what some of your people who hate you and throw you out have said: “Let the Lord be glorified, so we can see how happy you are!” but it's them who are going to be humiliated.
Give ear to the word of the Lord, you who are in fear at his word: your countrymen, hating you, and driving you out because of my name, have said, Let the Lord's glory be made clear, so that we may see your joy; but they will be put to shame.
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the MACULA Hebrew treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran
The Masoretic Text and the Dead Sea Scrolls generally agree with the wording of Isaiah 66:5, though the scrolls show some variations in the restoration of words. The core message remains consistent across these witnesses.
שִׁמְעוּ֙ דְּבַר־ יְהוָ֔ה הַחֲרֵדִ֖ים אֶל־ דְּבָר֑וֹ אָמְרוּ֩ אֲחֵיכֶ֨ם שֹׂנְאֵיכֶ֜ם מְנַדֵּיכֶ֗ם לְמַ֤עַן שְׁמִי֙ יִכְבַּ֣ד יְהוָ֔ה וְנִרְאֶ֥ה בְשִׂמְחַתְכֶ֖ם וְהֵ֥ם יֵבֹֽשׁוּ׃
16 of the 18 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.
שמעו דבר יהוה [החרדים] אל דבר׳ו אמרו אחי׳כם שנאי׳כם מנדי׳כם למען שמ׳י יכבד יהוה [ונראה] [בשמחת׳כם] [והם] [יבשו]
8 words on the leather — 5 partly restored, 5 supplied entire by an editor.
שמעו דבר יהוה החרדים אל דברי׳ו אמרו אחי׳כמה שונאי׳כמה מנדי׳כם למען שמ׳י יכבד יהוה יראה בשמחת׳כמה והמה יבושו
18 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 66:5
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.
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)
V-Qal-Impv-2mp — Verb · Qal · imperative second person masculine pluralHVqv2mp
דָּבָר (dabar) means 'word' or 'speech' and encompasses a range of meanings including discourse, saying, and matter. It can refer to anything spoken or a topic of discussion, extending to concepts like business or affairs. The entries consistently highlight its use in various contexts, but do not indicate any significant disagreement among lexicographers.
דָּבָר 1439 n.m. speech, word
sg. speech, discourse, saying, word, as the sum of that which is spoken
sg. saying, utterance, sentence, as a section of a discourse
sg. a word, words
sg. matter, affair, thing about which one speaks
base
H1697 דָּבָר speech, word . sg. speech, discourse, saying, word, as the sum of that which is spoken
. sg. saying, utterance, sentence, as a section of a discourse
. sg. a word, words
. sg. matter, affair, thing about which one speaks
1697 dabar daw-baw'
from 1696; a word; by implication, a matter (as spoken of) or
thing; adverbially, a cause:--act, advice, affair, answer, X
any such (thing), because of, book, business, care, case,
cause, certain rate, + chronicles, commandment, X
commune(-ication), + concern(-ing), + confer, counsel, +
dearth, decree, deed, X disease, due, duty, effect, +
eloquent, errand, (evil favoured-)ness, + glory, + harm, hurt,
+ iniquity, + judgment, language, + lying, manner, matter,
message, (no) thing, oracle, X ought, X parts, + pertaining, +
please, portion, + power, promise, provision, purpose,
question, rate, reason, report, request, X (as hast) said,
sake, saying, sentence, + sign, + so, some (uncleanness),
somewhat to say, + song, speech, X spoken, talk, task, + that,
X there done, thing (concerning), thought, + thus, tidings,
what(-soever), + wherewith, which, word, work.
see HEBREW for 01696
דָּבָר (da.var) — word.
: word/speech/command
1) speech, word, speaking, thing
1a) speech
1b) saying, utterance
1c) word, words
1d) business, occupation, acts, matter, case, something, manner (by extension)
דָּבָר (da.var) — word: speaking.
: speaking
1) speech, word, speaking, thing
1a) speech
1b) saying, utterance
1c) word, words
1d) business, occupation, acts, matter, case, something, manner (by extension)
דָּבָר (da.var) — word: thing.
: thing/matter
1) speech, word, speaking, thing
1a) speech
1b) saying, utterance
1c) word, words
1d) business, occupation, acts, matter, case, something, manner (by extension)
דָּבָר (da.var) — word: promised.
: promised/duty
1) speech, word, speaking, thing
1a) speech
1b) saying, utterance
1c) word, words
1d) business, occupation, acts, matter, case, something, manner (by extension)
דָּבָר (da.var) — word: deed.
: deed
N-ms — Noun common · masculine singular constructHNcmsc
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 חָרֵד (*chared*) is built from the root of חָרַד (*charad*), meaning to tremble. It covers meanings related to being fearful, reverential, or trembling. The entries consistently emphasize its association with fear and trembling.
חָרֵד adj.verb. of foregoing [h.fn.aa], trembling
base
H2730 חָרֵד of foregoing, trembling
2730 chared khaw-rade'
from 2729; fearful; also reverential:--afraid, trembling.
see HEBREW for 02729
חָרֵד (cha.red) — trembling.
trembling, fearful, afraid
Art | Adj — ParticleHTd/Aampa
The Hebrew word אֶל (el) is primarily a preposition indicating motion towards or direction to a person or place. It can also imply entering a limit, presence at a location, or a hostile direction (against). Additionally, it may express concepts such as concerning, in addition to, or according to. The entries highlight its versatility in both physical and metaphorical contexts.
אֶל (nearly always followed by Makkeph),
prep. denoting motion to or direction towards (whether physical or mental).of motion to or unto a person or place
Where the limit is actually entered, into
Of direction towards anything
Where the motion or direction implied appears from the context to be of a hostile character, אֶל = against
Unto sometimes acquires from the context the sense of in addition to
Metaph. in regard to, concerning, on account of
Of rule or standard according to (rare)
Expressing presence at a spot, against, at, by, not merely after verbs implying motion
Prefixed to other preps. it combines with them the idea of motion or direction to
base
H413 אֶל (nearly always followed by Makkeph), . of motion to or unto a person or place
. Where the limit is actually entered, into
. Of direction towards anything
. Where the motion or direction implied appears from the context to be of a hostile character, אֶל = against
. Unto sometimes acquires from the context the sense of in addition to
. Metaph. in regard to, concerning, on account of
. Of rule or standard according to (rare)
. Expressing presence at a spot, against, at, by, not merely after verbs implying motion
. Prefixed to other preps. it combines with them the idea of motion or direction to
413 'el ale
(but only used in the shortened constructive form sel {el});
a primitive particle; properly, denoting motion towards, but
occasionally used of a quiescent position, i.e. near, with or
among; often in general, to:--about, according to ,after,
against, among, as for, at, because(-fore, -side), both...and,
by, concerning, for, from, X hath, in(- to), near, (out) of,
over, through, to(-ward), under, unto, upon, whether,
with(-in).
אֶל (el) — to(wards).
1) to, toward, unto (of motion)
2) into (limit is actually entered)
2a) in among
3) toward (of direction, not necessarily physical motion)
4) against (motion or direction of a hostile character)
5) in addition to, to
6) concerning, in regard to, in reference to, on account of
7) according to (rule or standard)
8) at, by, against (of one's presence)
9) in between, in within, to within, unto (idea of motion to)
Prep — PrepositionHR
דָּבָר (dabar) means 'word' or 'speech' and encompasses a range of meanings including discourse, saying, and matter. It can refer to anything spoken or a topic of discussion, extending to concepts like business or affairs. The entries consistently highlight its use in various contexts, but do not indicate any significant disagreement among lexicographers.
דָּבָר 1439 n.m. speech, word
sg. speech, discourse, saying, word, as the sum of that which is spoken
sg. saying, utterance, sentence, as a section of a discourse
sg. a word, words
sg. matter, affair, thing about which one speaks
base
H1697 דָּבָר speech, word . sg. speech, discourse, saying, word, as the sum of that which is spoken
. sg. saying, utterance, sentence, as a section of a discourse
. sg. a word, words
. sg. matter, affair, thing about which one speaks
1697 dabar daw-baw'
from 1696; a word; by implication, a matter (as spoken of) or
thing; adverbially, a cause:--act, advice, affair, answer, X
any such (thing), because of, book, business, care, case,
cause, certain rate, + chronicles, commandment, X
commune(-ication), + concern(-ing), + confer, counsel, +
dearth, decree, deed, X disease, due, duty, effect, +
eloquent, errand, (evil favoured-)ness, + glory, + harm, hurt,
+ iniquity, + judgment, language, + lying, manner, matter,
message, (no) thing, oracle, X ought, X parts, + pertaining, +
please, portion, + power, promise, provision, purpose,
question, rate, reason, report, request, X (as hast) said,
sake, saying, sentence, + sign, + so, some (uncleanness),
somewhat to say, + song, speech, X spoken, talk, task, + that,
X there done, thing (concerning), thought, + thus, tidings,
what(-soever), + wherewith, which, word, work.
see HEBREW for 01696
דָּבָר (da.var) — word.
: word/speech/command
1) speech, word, speaking, thing
1a) speech
1b) saying, utterance
1c) word, words
1d) business, occupation, acts, matter, case, something, manner (by extension)
דָּבָר (da.var) — word: speaking.
: speaking
1) speech, word, speaking, thing
1a) speech
1b) saying, utterance
1c) word, words
1d) business, occupation, acts, matter, case, something, manner (by extension)
דָּבָר (da.var) — word: thing.
: thing/matter
1) speech, word, speaking, thing
1a) speech
1b) saying, utterance
1c) word, words
1d) business, occupation, acts, matter, case, something, manner (by extension)
דָּבָר (da.var) — word: promised.
: promised/duty
1) speech, word, speaking, thing
1a) speech
1b) saying, utterance
1c) word, words
1d) business, occupation, acts, matter, case, something, manner (by extension)
דָּבָר (da.var) — word: deed.
: deed
N-ms | Suff — Noun common masculine singular construct · suffixHNcmsc/Sp3ms
אָמַר (amar) is a Hebrew verb meaning 'to say' or 'to utter,' with a broad range of uses including to promise, command, or even boast. It appears in various forms, such as in the Qal (to say), Niphal (to be told), and Hiphil (to avow). The entries highlight its versatility in both spoken and internal contexts, though no specific verse is noted.
אָמַר 5287 vb. utter, say
Qal
Say
Say in the heart (= think)
Promise
Command (esp. late)
Niph. be said, told
Hiph. avow, avouch (lit. cause to declare)
Hithp. act proudly, boast
base
H559 אָמַר utter, say .. Say
. Say in the heart (= think)
. Promise
. Command (esp. late)
. be said, told
. avow, avouch (lit. cause to declare)
. act proudly, boast
559 'amar aw-mar'
a primitive root; to say (used with great
latitude):--answer, appoint, avouch, bid, boast self, call,
certify, challenge, charge, + (at the, give) command(-ment),
commune, consider, declare, demand, X desire, determine, X
expressly, X indeed, X intend, name, X plainly, promise,
publish, report, require, say, speak (against, of), X still, X
suppose, talk, tell, term, X that is, X think, use (speech),
utter, X verily, X yet.
אָמַר (a.mar) — to say.
1) to say, speak, utter
1a) (Qal) to say, to answer, to say in one's heart, to think, to command, to promise, to intend
1b) (Niphal) to be told, to be said, to be called
1c) (Hithpael) to boast, to act proudly
1d) (Hiphil) to avow, to avouch
Aramaic equivalent: a.mar (אֲמַר "to say" H0560)
V-Qal-Perf-3cp — Verb · Qal · perfect third person common pluralHVqp3cp
אָח (ach) means 'brother' and encompasses a broad range of relationships, including literal siblings, half-brothers, and metaphorical kinship. It can refer to any male relative or compatriot, and it may also imply resemblance or reciprocal relationships. The term is used in various contexts throughout the Old Testament, highlighting both familial and figurative connections.
אָח 630 n.m. brother
brother, born of same mother (& father)
indef. = relative
fig. of resemblance
in phr. one … another
base
H251 אָח brother
251 'ach awkh
a primitive word; a brother (used in the widest sense of
literal relationship and metaphorical affinity or resemblance
(like 1)):--another, brother(-ly); kindred, like, other.
Compare also the proper names beginning with "Ah-" or "Ahi-".
see HEBREW for 01
אָח (ach) — brother: male-sibling.
: male-sibling
1) brother
1a) brother of same parents
1b) half-brother (same father)
1c) relative, kinship, same tribe
1d) each to the other (reciprocal relationship)
1e) (fig.) of resemblance
אָח (ach) — brother: male-relative.
: male-relative
1) brother
1a) brother of same parents
1b) half-brother (same father)
1c) relative, kinship, same tribe
1d) each to the other (reciprocal relationship)
1e) (fig.) of resemblance
אָח (ach) — brother: compatriot.
: compatriot
1) brother
1a) brother of same parents
1b) half-brother (same father)
1c) relative, kinship, same tribe
1d) each to the other (reciprocal relationship)
1e) (fig.) of resemblance
N-mp | Suff — Noun common masculine plural construct · suffixHNcmpc/Sp2mp
שָׂנֵא (sane') is a primitive root meaning 'to hate.' It covers various forms of hatred, including personal animosity and enmity, and can refer to both humans and God. The word appears in different grammatical forms, with uses in Qal, Niphal, and Piel, indicating actions of hating or being hated. Its Aramaic equivalent is שְׂנָא.
שָׂנֵא 145 vb. hate
Qal 128 hate
Niph. is hated
Pi. enemy
base
H8130 שָׂנֵא hate
8130 sane' saw-nay'
a primitive root; to hate (personally):--enemy, foe, (be)
hate(-ful, -r), odious, X utterly.
שָׂנֵא (sa.ne) — to hate.
1) to hate, be hateful
1a) (Qal) to hate
1a1) of man
1a2) of God
1a3) hater, one hating, enemy (participle) (subst)
1b) (Niphal) to be hated
1c) (Piel) hater (participle)
1c1) of persons, nations, God, wisdom
Aramaic equivalent: se.ne (שְׂנָא "to hate" H8131)
V-Qal | Suff — Verb qal participle (active) masculine plural common · suffixHVqrmpc/Sp2mp
נָדָא (nadah) is a Hebrew verb meaning to drive away or thrust aside, primarily found in the Hiphil form. It can also mean to put away or exclude in the Piel form. The word conveys actions of banishing or prohibiting, as seen in 2 Kings 17:21. The entries consistently emphasize its meanings related to exclusion and distance.
[נָדָא] vb. drive away, thrust aside;—only Hiph. Impf. 2 K 17:21 Kt
ref
[נָדָה] vb. Pi. put away, exclude
base
H5077a נָדָא drive away, thrust aside—only Hiph. Impf. H5077b נָדָה Pi. put away, exclude
5077 nadah naw-daw'
or nada (2 Kings 17:21) {naw-daw'}; a primitive root;
properly, to toss; figuratively, to exclude, i.e. banish,
postpone, prohibit:--cast out, drive, put far away.
נָדָא (na.da) — to drive away.
(Hiphil) exclude, drive away, thrust aside
נָדָה (na.dah) — to put away.
(Piel) cast out, put away
V-Piel | Suff — Verb piel participle (active) masculine plural common · suffixHVprmpc/Sp2mp
מַ֫עַן (ma`an) is a preposition and conjunction meaning 'for the sake of' or 'on account of.' It conveys purpose or intent, indicating a motive or aim, and is used adverbially. The word is derived from a root meaning 'heed' or 'purpose' and appears in contexts that express reasons or intentions.
[מַ֫עַן] subst. purpose, intent, only with לְ, in לְמַ֫עַן 271 prep. and conj. for the sake of, on account of, to the intent or in order that
base
H4616 מַ֫עַן prep. and conj. for the sake of, on account of, to the intent or in order that
4616 ma`an mah'-an
from 6030; properly, heed, i.e. purpose; used only
adverbially, on account of (as a motive or an aim),
teleologically, in order that:--because of, to the end
(intent) that, for (to,... 's sake), + lest, that, to.
see HEBREW for 06030
מַ֫עַן (ma.an) — because.
1) purpose, intent prep
1a) for the sake of
1b) in view of, on account of
1c) for the purpose of, to the intent that, in order to conj
1d) to the end that
Prep — ParticleHTc
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…
שֵׁם (shem) means 'name' and encompasses various meanings such as reputation, fame, and glory. It can refer to the designation of God and is often associated with memorials or monuments. The word is built from a primitive root and highlights individuality and honor. There is a mention of its use in relation to false gods, which is forbidden.
שֵׁם 864 n.m. name (√ unknown)
of river, beasts, city, i.e. exact designation of it
usu. of pers.
= reputation
esp. as giving a man a kind of posthumous life, esp. in his sons
name, as designation of God
of false gods, use forbidden
= memorial, monument
base
H8034 שֵׁם name (√ unknown)
8034 shem shame
a primitive word (perhaps rather from 7760 through the idea
of definite and conspicuous position; compare 8064); an
appellation, as a mark or memorial of individuality; by
implication honor, authority, character:--+ base,
(in-)fame(-ous), named(-d), renown, report.
see HEBREW for 07760
see HEBREW for 08064
שֵׁם (shem) — name.
1) name
1a) name
1b) reputation, fame, glory
1c) the Name (as designation of God)
1d) memorial, monument
Aramaic equivalent: shum (שֻׁם "name" H8036)
N-ms | Suff — Noun common masculine singular construct · suffixHNcmsc/Sp1bs
The Hebrew word כָּבֵד (kabad) is built from a primitive root meaning 'to be heavy.' It covers a range of meanings, including being burdensome, weighty, or honorable. The word can describe both a negative sense of heaviness or dullness and a positive sense of honor or glory. It appears in various forms, such as making oneself heavy or being made honorable.
כָּבֵד vb. be heavy, weighty, burdensome, honoured
Qal
be heavy, in weight
heavy, insensible, dull
be honoured
Niph.
pass.
be made heavy fr. abundance
be honoured, enjoy honour, of man
medial, get oneself glory (or honour), of God
Pi.
make heavy, insensible
make honourable, honour, glorify, usu. c. human subj.
Pu. be made honourable, honoured
Hiph.
make heavy
make heavy, dull, unresponsive, the ears
cause to be honoured
Hithp.
make oneself heavy, dense, numerous
honour oneself
base
H3513 כָּבֵד be heavy, weighty, burdensome, honoured .. be heavy, in weight
. heavy, insensible, dull
. be honoured
. . pass. . be made heavy fr. abundance
. be honoured, enjoy honour, of man
. medial, get oneself glory (or honour), of God
. . make heavy, insensible
. make honourable, honour, glorify, usu. c. human subj.
. be made honourable, honoured
. . make heavy
. make heavy, dull, unresponsive, the ears
. cause to be honoured
. . make oneself heavy, dense, numerous
. honour oneself
3513 kabad kaw-bad'
or kabed {kaw-bade'}; a primitive root; to be heavy, i.e. in
a bad sense (burdensome, severe, dull) or in a good sense
(numerous, rich, honorable; causatively, to make weighty (in
the same two senses):--abounding with, more grievously
afflict, boast, be chargeable, X be dim, glorify, be (make)
glorious (things), glory, (very) great, be grievous, harden,
be (make) heavy, be heavier, lay heavily, (bring to, come to,
do, get, be had in) honour (self), (be) honourable (man),
lade, X more be laid, make self many, nobles, prevail, promote
(to honour), be rich, be (go) sore, stop.
כָּבֵד (ka.vad) — to honor: honour.
: honour/glory
1) to be heavy, be weighty, be grievous, be hard, be rich, be honourable, be glorious, be burdensome, be honoured
1a) (Qal)
1a1) to be heavy
1a2) to be heavy, be insensible, be dull
1a3) to be honoured
1b) (Niphal)
1b1) to be made heavy, be honoured, enjoy honour, be made abundant
1b2) to get oneself glory or honour, gain glory
1c) (Piel)
1c1) to make heavy, make dull, make insensible
1c2) to make honourable, honour, glorify
1d) (Pual) to be made honourable, be honoured
1e) (Hiphil)
1e1) to make heavy
1e2) to make heavy, make dull, make unresponsive
1e3) to cause to be honoured
1f) (Hithpael)
1f1) to make oneself heavy, make oneself dense, make oneself numerous
1f2) to honour oneself
כָּבֵד (ka.vad) — to honor: heavy.
: heavy/severe
1) to be heavy, be weighty, be grievous, be hard, be rich, be honourable, be glorious, be burdensome, be honoured
V-Qal-Imperf-3ms — Verb · Qal · imperfect third person masculine singularHVqi3ms
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
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
Conj | V-Qal-Imperf-1cp — Conjunction · verb qal first person common pluralHC/Vqu1cp
look:
(1) The uses of the simple verb in English Versions of the Bible are nearly all good modern English. In Isa 5:2, however, "He looked that it should bring forth grapes"--"look" is used in the sense of "expect." Compare the King James Version of Sirach 20:14; Ac 28:6, "They looked when he should have swollen" (the Revised Version (British and American) "They expected that he would have swollen"). In 1 Macc 4:54, the King James Version has inserted "look" (omitted in the Revised Version (British and American)) as a simple interjection, without a corresponding word in the Greek
(2) "Look upon" means "fix one's attention on," and is often so used in English Versions of the Bible without further significance (Ec 2:11;
שִׂמְחָה (simchah) refers to joy, gladness, and mirth. It encompasses a range of meanings from general joyfulness to religious or festival-related happiness. The word is derived from שִׂמְחָה (H8056), which also relates to pleasure and rejoicing. The entries consistently highlight its positive connotations.
שִׂמְחָה 93 n.f. joy, gladness, mirth
base
H8057 שִׂמְחָה joy, gladness, mirth
8057 simchah sim-khaw'
from 8056; blithesomeness or glee, (religious or
festival):--X exceeding(-ly), gladness, joy(-fulness), mirth,
pleasure, rejoice(-ing).
see HEBREW for 08056
שִׂמְחָה (sim.chah) — joy.
1) joy, mirth, gladness
1a) mirth, gladness, joy, gaiety, pleasure
1b) joy (of God)
1c) glad result, happy issue
Prep | N-fs | Suff — Preposition · noun common feminine singular construct · suffixHR/Ncfsc/Sp2mp
הֵ֫מָּה (hemmah) is a masculine plural pronoun meaning 'they.' The entries indicate that it can also mean 'these,' 'the same,' or refer to people in an emphatic context. There is no significant disagreement among the lexicons regarding its usage.
הֵ֫מָּה and הֵם (without appreciable distinction in usage, except prob. in so far as the longer or shorter form was better adapted to the rhythm of particular sentences) pron. 3 pl. masc. they
base
H1992 הֵ֫מָּה, הֵם (without appreciable distinction in usage, except prob. in so far as the longer or shorter form was better adapted to the rhythm of particular sentences) they
1992 hem haym
or (prolonged) hemmah {haym'-maw}; masculine plural from
1981; they (only used when emphatic):--it, like, X (how, so)
many (soever, more as) they (be), (the) same, X so, X such,
their, them, these, they, those, which, who, whom, withal, ye.
see HEBREW for 01981
הֵ֫מָּה (hem.mah) — they(masc.).
they, these, the same, who
Conj | Pron — Conjunction · pronounHC/Pp3mp
בּוֹשׁ (buwsh) is a Hebrew root meaning 'to be ashamed.' It encompasses feelings of shame, disappointment, and disconcertion. The verb appears in various forms, including Qal (to feel shame), Piel (to delay in shame), and Hiphil (to put to shame). The entries indicate a range of uses, from personal feelings of shame to actions that cause shame to others.
בּוֹשׁ 109 vb. be ashamed
Qal
abs. feel shame
sq. מִן, be ashamed of, i.e. disconcerted, disappointed by reason of
with obj. I am ashamed to ask
Polel delay (in shame)
Hiph.
put to shame
put to shame
act shamefully
to be put to shame
be ashamed
Hithp. ashamed before one another
base
H954 בּוֹשׁ be ashamed
954 buwsh boosh
a primitive root; properly, to pale, i.e. by implication to
be ashamed; also (by implication) to be disappointed or
delayed:--(be, make, bring to, cause, put to, with,
a-)shamed(-d), be (put to) confounded(-fusion), become dry,
delay, be long.
בּוֹשׁ (bush) — be ashamed.
1) to put to shame, be ashamed, be disconcerted, be disappointed
1a) (Qal)
1a1) to feel shame
1a2) to be ashamed, disconcerted, disappointed (by reason of)
1b) (Piel) to delay (in shame)
1c) (Hiphil)
1c1) to put to shame
1c2) to act shamefully
1c3) to be ashamed
1d) (Hithpolel) to be ashamed before one another
V-Qal-Imperf-3mp — Verb · Qal · imperfect third person masculine pluralHVqi3mp
a-shamd': Almost exclusively moral in significance; confusion or abashment through consciousness of guilt or of its exposure. Often including also a sense of terror or fear because of the disgrace connected with the performance of some action. Capacity for shame indicates that moral sense (conscience) is not extinct. "Ashamed" occurs 96 out of 118 times in the Old Testament. Hebrew bosh, "to feel shame" (Latin, pudere), with derivatives occurs 80 times; kalam, "to shame," including the thought of "disgrace," "reproach"; chapher, "to blush": hence shame because of frustrated plans (uniformly in the Revised Version (British and American) "confounded"); Greek aischunomai, "suffused with shame," passive only and its compounds. Uses:
(1) A few times, of actual embarrassment, as of Hazael before the steadfast look of Elisha (2Ki 8:11; see…