Psalms 119:102 — Word Study
WLCמִמִּשְׁפָּטֶ֥יךָ לֹא־ סָ֑רְתִּי כִּֽי־ אַ֝תָּ֗ה הוֹרֵתָֽנִי׃
BSAI have notlôʼ [turned away] departedçûwr■ from Your ordinancesmishpâṭ [justice, judgments, rules, regulations, decisions] forkîy ◂You Yourselfʼattâh [as my Teacher, personally] have taught meyârâh■ [shown, directed]
| Greek | English | Parsing |
|---|---|---|
| מִמִּשְׁפָּטֶ֥יךָ | from judgments your | Preposition, noun common masculine plural construct, suffix |
| לֹא־ | not | Particle |
| סָ֑רְתִּי | I have turned aside | Verb, Qal, perfect first person common singular |
| כִּֽי־ | for | Particle |
| אַ֝תָּ֗ה | you | Pronoun |
| הוֹרֵתָֽנִי׃ | you have taught me | Verb hiphil perfect second person masculine singular, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | I have not departed from Your ordinances, for You Yourself have taught me. |
| KJV | I have not departed from thy judgments: for thou hast taught me. |
| ASV | I have not turned aside from thine ordinances; For thou hast taught me. |
| YLT | From Thy judgments I turned not aside, For Thou — Thou hast directed me. |
| WEB | I have not turned away from your ordinances, for you have taught me. |
| BBE | My heart has not been turned away from your decisions; for you have been my teacher. |
Where they part company is not applicable as the translations agree here.
The sentence has one main clause and one subordinate clause, indicating the reason for the psalmist's commitment.






7 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectאַתָּה
verbסוּר
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 — Psalms 119:102
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 — Meditation on God's Lawsgenerated
Psalm 119:102 reflects the psalmist's deep commitment to following God's ordinances, emphasizing that he has not turned away from them because of the personal instruction he has received from God. This verse is situated within a larger context that highlights the value of God's word and the psalmist's dedication to it, as seen in the surrounding verses that express a desire to keep God's commands and gain understanding from His precepts.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 18:21 | For I have kept the ways of the LORD and have not wickedly departed from my God. |
| 2 | Proverbs 5:7 | So now, my sons, listen to me, and do not turn aside from the words of my mouth. |
| 3 | Jeremiah 32:40 | I will make an everlasting covenant with them: I will never turn away from doing good to them, and I will put My fear in their hearts, so that they will never turn away from Me. |
| 4 | Ephesians 4:20–24 | But this is not the way you came to know Christ. |
| 5 | 1 Thessalonians 2:13 | And we continually thank God because, when you received the word of God that you heard from us, you accepted it not as the word of men, but as the true word of God—the word which is now at work in you who believe. |
The Treasury of Scripture Knowledge — 6 references, hung on the phrase they belong to
The Key Word — מִשְׁפָּטֶיךָ, mi.mish.pa.TEi.khagenerated
The word מִשְׁפָּט (mishpat) conveys the idea of judgment or justice, often associated with God's righteous decisions. It is built from a root meaning to pronounce a verdict, encompassing both divine and human laws. The parsing indicates it is a noun in the plural form, suggesting a range of judgments or ordinances.
In this verse, מִשְׁפָּטֶיךָ refers specifically to God's judgments, highlighting their significance in guiding the psalmist's life. The use of the construct form with the suffix indicates a personal relationship, as these judgments belong to God.
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 in the verse is סָ֑רְתִּי, I have turned aside, which governs the overall meaning. The structure includes a prepositional phrase indicating the source of the action, a subject pronoun, and a verb phrase that describes the teaching received.
The order emphasizes the psalmist's commitment to God's ordinances, with the negative particle לֹא placed prominently to stress that he has not departed from them.
Septuagint Backgroundgenerated
In the Septuagint, the Hebrew מִשְׁפָּט is rendered as σου, which means 'your.' This choice reflects a direct translation of possessiveness, indicating that these judgments belong to God.
The translation maintains the personal connection between the psalmist and God's ordinances, emphasizing that they are not just laws but part of a relationship.
In plain words — the whole versegenerated
Psalm 119:102 expresses the psalmist's dedication to following God's ordinances, stating that he has not turned away from them because God has personally taught him. This highlights the importance of divine instruction in understanding and adhering to God's laws.
Frequently Asked Questionsgenerated
It means to remain committed to following God's laws and teachings, as the psalmist expresses in this verse.
God teaches us personally, guiding us in understanding His ordinances and helping us to follow them.
It signifies a personal connection and reliance on God for wisdom and guidance in making decisions and living righteously.
God's ordinances can include His commandments, laws, and teachings found throughout the Scriptures, guiding moral and ethical behavior.
Reflection Questionsgenerated
- In what ways can I ensure that I do not depart from God's ordinances in my life?
- How can I seek God's teaching and guidance in my daily decisions?
- What are some specific ordinances of God that I find particularly meaningful?
- How does understanding God as my teacher change my approach to reading Scripture?
The early church on this verse — how the Fathers read it
Early Church Fathers, like Augustine, reference this verse to discuss the importance of adhering to God's judgments.
"I have not shrunk," he says, "from Your judgments: for You have laid down a law for me" [Psalms 119:102].Early Church Fathers on Psalms 119 →
Commentators on this verse — 7 expositors, verse by verse
Each of these wrote on Psalms 119:102 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleI have not departed from thy judgments,.... From the precepts of the word, from the ways and worship and ordinances of God; he had not wickedly and on purpose departed from them; whenever he did, it
Read John Gill on Psalms 119 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryI have not departed from thy judgments: for thou hast taught me.
Read Robert Jamieson on Psalms 119 →
Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleVer. 102. To wit, by thy blessed Spirit, illuminating my mind, and working upon my heart, which other teachers cannot do.
Read Matthew Poole on Psalms 119 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 119:102 I have not departed from thy judgments: for thou hast taught me.Ver. 102. I have not departed from thy judyments] i.e. From thy law, which is called judgments, because God will thereby judge the world. For thou hast taught me] sc. To cleave close unto them with full purpose of heart; and not to be drawn aside by any either allurement or fright.
Read John Trapp on Psalms 119 →
CambridgeThe Cambridge Bible for Schools and Colleges102. From thy judgements have I not turned aside; For thou thyself hast instructed me. God Himself has been his teacher, not men: therefore he has been enabled to keep in the path of right. Cp. Psalms 86:11.
Read Cambridge on Psalms 119 →
Albert Barnes1798–1870Barnes' Notes on the BibleI have not departed from thy judgments - Thy law; thy commands. This cannot mean that he had never done this, but that as a great rule of life he had not done it.
Read Albert Barnes on Psalms 119 →
Daniel Denison Whedon1808–1885Whedon's Commentary on the Bibleî, Mem.97-104. Thy law… is my meditation—A view is now given of the practical wisdom given by the word. A childlike mind, illuminated by the pure truth, sees of itself an error.
Read Daniel Denison Whedon on Psalms 119 →The verse in English, compared — 16 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
I have not departed from Your ordinances, for You Yourself have taught me.
I have not turned away from your ordinances, for you have taught me.
I have not departed from Your ordinances, for You Yourself have taught me.
I do not turn aside from your regulations, for you teach me.
Tyndale line
I have not departed from thy judgments: for thou hast taught me.
I have not turned aside from thine ordinances; For thou hast taught me.
I have not turned aside from thy judgments; for thou hast taught me.
I have not departed from thy judgments: for thou hast taught me.
I haue not declined from thy iudgements: for thou didest teach me.
Strictly literal
I have not departed from thy judgments; for it is thou that hast taught me.
From Thy judgments I turned not aside, For Thou — Thou hast directed me.
I did not turn aside from Your judgments, || For You have directed me.
From thy ordinances have I not departed; for thou hast instructed me.
I have not turned aside from your righteous decrees, for you have instructed me.
Simplified
I have not disregarded your instructions because you yourself taught me what to do.
My heart has not been turned away from your decisions; for you have been my teacher.
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 agree in their wording for this verse, with all six words matched. This indicates a strong consistency in the transmission of this text across these traditions.
מִמִּשְׁפָּטֶ֥יךָ לֹא־ סָ֑רְתִּי כִּֽי־ אַ֝תָּ֗ה הוֹרֵתָֽנִי׃
6 of the 6 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.
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 Psalms 119:102
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 מִשְׁפָּט (mishpat) primarily means judgment or justice and encompasses various aspects such as legal rights, ordinances, and decisions. It is derived from a root meaning to pronounce a verdict, covering both human and divine law. The entries highlight its application in legal contexts, including the act of deciding cases and the attributes of justice and rectitude.
מִשְׁפָּט 422 n.m. judgment
judgment
justice, right, rectitude
ordinance
decision
one's (legal) right, privilege, due
proper, fitting, measure
custom, manner
what manner of
plan
base
H4941 מִשְׁפָּט judgment . judgment
. justice, right, rectitude
. ordinance
. decision
. one's (legal) right, privilege, due
. . proper, fitting, measure
. custom, manner
. what manner of
. plan
4941 mishpat mish-pawt'
from 8199; properly, a verdict (favorable or unfavorable)
pronounced judicially, especially a sentence or formal decree
(human or (participant's) divine law, individual or
collective), including the act, the place, the suit, the
crime, and the penalty; abstractly, justice, including a
participant's right or privilege (statutory or customary), or
even a style:--+ adversary, ceremony, charge, X crime,
custom, desert, determination, discretion, disposing, due,
fashion, form, to be judged, judgment, just(-ice, -ly),
(manner of) law(-ful), manner, measure, (due) order,
ordinance, right, sentence, usest, X worthy, + wrong.
see HEBREW for 08199
מִשְׁפָּט (mish.pat) — justice: judgement.
: judgement/punishment
1) judgment, justice, ordinance
1a) judgment
1a1) act of deciding a case
1a2) place, court, seat of judgment
1a3) process, procedure, litigation (before judges)
1a4) case, cause (presented for judgment)
1a5) sentence, decision (of judgment)
1a6) execution (of judgment)
1a7) time (of judgment)
1b) justice, right, rectitude (attributes of God or man)
1c) ordinance
1d) decision (in law)
1e) right, privilege, due (legal)
1f) proper, fitting, measure, fitness, custom, manner, plan
מִשְׁפָּט (mish.pat) — justice.
: justice/right/righteousness
1) judgment, justice, ordinance
1a) judgment
1a1) act of deciding a case
1a2) place, court, seat of judgment
1a3) process, procedure, litigation (before judges)
1a4) case, cause (presented for judgment)
1a5) sentence, decision (of judgment)
1a6) execution (of judgment)
1a7) time (of judgment)
Prep | N-mp | Suff — Preposition · noun common masculine plural construct · suffixHR/Ncmpc/Sp2ms
לֹא (lo') is a Hebrew word meaning 'not' or 'no.' It serves as a simple negation and can imply absence or prohibition. The word can also be used in various contexts, often combined with other particles for emphasis or clarification. Its Aramaic equivalent is לָא (la), which also means 'not.'
לֹא or לוֹא adv. not
base
H3808 לֹא or לוֹא not
3808 lo' lo
or lowi {lo}; or loh (Deut. 3:11) {lo}; a primitive particle;
not (the simple or abs. negation); by implication, no; often
used with other particles (as follows):--X before, + or else,
ere, + except, ig(-norant), much, less, nay, neither, never,
no((-ne), -r, (-thing)), (X as though...,(can-), for) not (out
of), of nought, otherwise, out of, + surely, + as truly as, +
of a truth, + verily, for want, + whether, without.
לֹא (lo) — not.
1) not, no
1a) not (with verb-absolute prohibition)
1b) not (with modifier-negation)
1c) nothing (subst)
1d) without (with particle)
1e) before (of time)
Aramaic equivalent: la (לָא "not" H3809)
Part — ParticleHTn
סוּר (sur) is a Hebrew verb meaning to turn aside or depart. It encompasses a range of actions including removal, avoidance, and coming to an end. The word can be used in various forms, such as causing something to turn aside or be taken away. It appears in contexts involving both literal and figurative departures.
סוּר and [שׂוּר] 300 vb. turn aside
Qal
turn aside, out of one's course
depart
of lifeless things = be removed
= come to an end
Pô‛lēl he turned aside my ways (my steps)
Hiph.
cause to (turn aside,) depart, common word for remove, take away
rarer uses
Pô‛lēl be taken away, removed
base
H5493 סוּר, שׂוּר turn aside .. turn aside, out of one's course
. depart
. of lifeless things = be removed
. = come to an end
.he turned aside my ways (my steps)
. . cause to (turn aside,) depart, common word for remove, take away
. rarer uses
.be taken away, removed
5493 cuwr soor
or suwr (Hosea 9:12) {soor}; a primitive root; to turn off
(literal or figurative):--be(-head), bring, call back,
decline, depart, eschew, get (you), go (aside), X grievous,
lay away (by), leave undone, be past, pluck away, put (away,
down), rebel, remove (to and fro), revolt, X be sour, take
(away, off), turn (aside, away, in), withdraw, be without.
סוּר (sur) — to turn aside: remove.
: remove
1) to turn aside, depart
1a) (Qal)
1a1) to turn aside, turn in unto
1a2) to depart, depart from way, avoid
1a3) to be removed
1a4) to come to an end
1b) (Polel) to turn aside
1c) (Hiphil)
1c1) to cause to turn aside, cause to depart, remove, take away, put away, depose
1c2) to put aside, leave undone, retract, reject, abolish
1d) (Hophal) to be taken away, be removed
סוּר (sur) — to turn aside: depart.
: depart
1) to turn aside, depart
1a) (Qal)
1a1) to turn aside, turn in unto
1a2) to depart, depart from way, avoid
1a3) to be removed
1a4) to come to an end
1b) (Polel) to turn aside
1c) (Hiphil)
1c1) to cause to turn aside, cause to depart, remove, take away, put away, depose
1c2) to put aside, leave undone, retract, reject, abolish
1d) (Hophal) to be taken away, be removed
סוּר (sur) — to turn aside: turn aside.
: turn_aside/deflect
V-Qal-Perf-1cs — Verb · Qal · perfect first person common singularHVqp1cs
a-sid': "Distinct from others," "privately," such is the sense of the word in 2Ki 4:4; Mr 7:33. Also "to withdraw" (Lu 9:10 the King James Version; Ac 23:19: hupochoreo, also anachoreo). One is said to have turned aside when he departs from the path of rectitude (Ps 14:3; Sirach 2:7; 1Ti 1:6). In a figurative sense it is used to express the thought of putting aside, to renounce, every hindrance or impediment to a consecrated earnest Christian life (Heb 12:1: apotithemi).
כִּי (ki) is a conjunction primarily meaning 'that,' 'for,' or 'when.' It indicates causal relationships and can express conditions like 'if' or 'though.' The word is versatile, appearing in various contexts to convey certainty, exception, or concession. Notably, it can combine with other particles to modify its meaning, such as in the phrase כִּי אם־ (ki im), meaning 'that if.'
כִּי conj. that, for, when
that
Of time, when, of the past
elsewhere כִּי has a force approximating to if, though it usu. represents a case as more likely to occur than אִם
when or if, with a concessive force, i.e. though
Because, since
base
כִּי אם־
each part. retaining its independent force, and relating to a different clause:
that if
for if
(About 140 t.) the two particles being closely conjoined, and relating to the same clause—
limiting the prec. clause, except
the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
after an oath, surely
base
כִּי עַל כֵּן forasmuch as
base
H3588a כִּי that, for, when . that
. . Of time, when, of the past
. elsewhere כִּי has a force approximating to if, though it usu. represents a case as more likely to occur than אִם
. when or if, with a concessive force, i.e. though
. Because, since
H3588b כִּי אם־ . each part. retaining its independent force, and relating to a different clause: . that if
. for if
. (About 140 t.) the two particles being closely conjoined, and relating to the same clause— . limiting the prec. clause, except
. the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
. after an oath, surely
H3588c כִּי עַל כֵּן forasmuch as
3588 kiy kee
a primitive particle (the full form of the prepositional
prefix) indicating causal relations of all kinds, antecedent
or consequent; (by implication) very widely used as a relative
conjunction or adverb (as below); often largely modified by
other particles annexed:--and, + (forasmuch, inasmuch,
where-)as, assured(-ly), + but, certainly, doubtless, + else,
even, + except, for, how, (because, in, so, than) that, +
nevertheless, now, rightly, seeing, since, surely, then,
therefore, + (al- )though, + till, truly, + until, when,
whether, while, whom, yea, yet.
כִּי (ki) — for.
1) that, for, because, when, as though, as, because that, but, then, certainly, except, surely, since
1a) that
1a1) yea, indeed
1b) when (of time)
1b1) when, if, though (with a concessive force)
1c) because, since (causal connection)
1d) but (after negative)
1e) that if, for if, indeed if, for though, but if
1f) but rather, but
1g) except that
1h) only, nevertheless
1i) surely
1j) that is
1k) but if
1l) for though
1m) forasmuch as, for therefore
כִּי [אם] (ki im) — that if: except.
1) except if
1a) but if
1b) even though
כִּי [עַל כֵּן] (ki [al ken]) — for as that: since.
1) that, for, because, when, as though, as, because that, but, then, certainly, except, surely, since
1a) that
1a1) yea, indeed
1b) when (of time)
1b1) when, if, though (with a concessive force)
1c) because, since (causal connection)
1d) but (after negative)
Conj — ParticleHTc
for (ki (conjunction), le, from 'el (preposition), and various other words. In the New Testament also the words are various, chiefly gar, kai gar, hoti (conjunctions); anti apo eis dia (accusative), epi (dative and accusative), peri (genitive), pros (genitive and accusative), huper (genitive) (prepositions)): the English Revised Version and the American Standard Revised Version give in many cases more literal or more accurate renderings than those in the King James Version.
In the New Testament the most important preps. from a doctrinal point of view are anti, "face to face," "over against," "instead," "on behalf of," peri, "around," "about," "concerning," huper, "over," "on behalf of." The first has been claimed as stating the substitutionary nature of Christ's sacrifice as contrasted with huper and peri, more frequently used of it. But, although anti in the New Testament often means…
אַתָּ֫ה (attah) is a second-person pronoun in Hebrew, used to address someone directly. It has masculine and feminine forms: אַתָּה for singular masculine, אַתְּ for singular feminine, אַתֶּם for plural masculine, and אַתֵּן for plural feminine. The entries indicate variations in form and usage, reflecting the pronoun's grammatical complexity.
אַתָּ֫ה, אָ֑תָּה pron. 2 s. m. thou
base
אתי, i.e. אתִּי, the older & more original form of אַתְּ thou (fem.)
base
אַתְּ, אָ֑תְּ pron. 2 s. f. thou (fem.)
base
אַתֶּם pron. 2 m. pl. you (masc.)
base
אַתֵּן pron. 2 f. pl. you (fem.)
base
H859a אַתָּ֫ה, אָ֑תָּה pron. 2 s. m. thou H859b אתי, i.e. אתִּי, the older & more original form of אַתְּ thou (fem.) H859c אַתְּ, אָ֑תְּ pron. 2 s. f. thou (fem.) H859d אַתֶּם pron. 2 m. pl. you (masc.) H859e אַתֵּן pron. 2 f. pl. you (fem.)
859 'attah at-taw'
or (shortened); aatta {at-taw'}; or wath {ath}; feminine
(irregular) sometimes nattiy {at-tee'}; plural masculine attem
{at- tem'}; feminine atten {at-ten'}; or oattenah
{at-tay'naw}; or fattennah {at-tane'-naw}; a primitive pronoun
of the second person; thou and thee, or (plural) ye and
you:--thee, thou, ye, you.
אַתָּ֫ה (at.tah) — you(m.s.).
you (second pers. sing. masc.)
אתִּי (ti) — you(f.s.).
you (second pers. sing. fem.)
A grammatical form of at.tah (אַתָּ֫ה "you(m.s.)" H0859A)
אַתְּ (at.te) — you(f.s.).
you (second pers. sing. fem.)
A grammatical form of at.tah (אַתָּ֫ה "you(m.s.)" H0859A)
אַתֶּם (at.tem) — you(m.p.).
you (second pers. pl. masc.)
Aramaic equivalent: an.tun (אַנְתּוּן "you" H0608)
אַתֵּן (at.ten) — you(f.p.).
you (second pers. pl. fem.)
A grammatical form of at.tah (אַתָּ֫ה "you(m.s.)" H0859A)
Pron — PronounHPp2ms
The Hebrew word יָרָא (*yarah*) encompasses meanings related to shooting, pouring, and throwing. It can refer to actions like shooting arrows or casting water, as well as figurative uses such as teaching or directing. The entries indicate that it has both a literal and a figurative range, with roots in the idea of flowing or pointing out.
[יָרָא] vb. shoot, pour
Qal shoot with arrows
Hiph. and they shot at; Pt. pl. the shooters, archers
Hoph. he that watereth shall himself also be watered
base
יָרָה vb. throw, shoot
Qal
throw, cast
cast (= lay, set), corner-stone; pillar
shoot arrows
throw water, rain
Niph. shot through (with arrows)
Hiph.
throw, cast
shoot (arrows)
throw water, rain
point out, shew
direct, teach, instruct
base
H3384a יָרָא shoot, pour H3384b יָרָה throw, shoot .. throw, cast
. cast (= lay, set), corner-stone; pillar
. shoot arrows
. throw water, rain
. shot through (with arrows)
. . throw, cast
. shoot (arrows)
. throw water, rain
. point out, shew
. direct, teach, instruct
3384 yarah yaw-raw'
or (2 Chr. 26:15) yara; {yaw-raw'}; a primitive root;
properly, to flow as water (i.e. to rain); transitively, to
lay or throw (especially an arrow, i.e. to shoot);
figuratively, to point out (as if by aiming the finger), to
teach:--(+) archer, cast, direct, inform, instruct, lay, shew,
shoot, teach(-er,-ing), through.
יָרָא (ya.ra) — to shoot.
1) to shoot, pour
1a) (Qal)
1a1) to shoot arrows
1b) (Hiphil)
1b1) to shoot at
1b2) part. shooter, archer
1c) to throw water, rain
יָרָה (ya.rah) — to show.
1) to point out, show
1b) to direct, teach, instruct
V-Hiphil-Perf-2ms | Suff — Verb hiphil perfect second person masculine singular · suffixHVhp2ms/Sp1bs
