Psalms 141:6 — Word Study
WLCנִשְׁמְט֣וּ בִֽידֵי־ סֶ֭לַע שֹׁפְטֵיהֶ֑ם וְשָׁמְע֥וּ אֲ֝מָרַ֗י כִּ֣י נָעֵֽמוּ׃
BSAWhen their rulersshâphaṭ [judges, leaders] are thrown downshâmaṭ■ [released, overthrown] fromyâd the cliffsçelaʻ [craggy rocks, stony places] the people will listenshâmaʻ to my wordsʼêmer [sayings, speech] forkîy they are pleasantnâʻêm■ [sweet, agreeable, delightful]
| Greek | English | Parsing |
|---|---|---|
| נִשְׁמְט֣וּ | they have been thrown down | Verb, Niphal, perfect third person common plural |
| בִֽידֵי־ | at [the] hands of | Preposition, noun common both dual construct |
| סֶ֭לַע | a rock | Noun common, masculine singular absolute |
| שֹׁפְטֵיהֶ֑ם | judges their | Verb qal participle (active) masculine plural common, suffix |
| וְשָׁמְע֥וּ | and they will hear | Verb, Qal, sequential perfect third person common plural |
| אֲ֝מָרַ֗י | words my | Noun common masculine plural construct, suffix |
| כִּ֣י | for | Particle |
| נָעֵֽמוּ׃ | they are pleasant | Verb, Qal, perfect third person common plural |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | When their rulers are thrown down from the cliffs, the people will listen to my words, for they are pleasant. |
| KJV | When their judges are overthrown in stony places, they shall hear my words; for they are sweet. |
| ASV | Their judges are thrown down by the sides of the rock; And they shall hear my words; for they are sweet. |
| YLT | Their judges have been released by the sides of a rock, And they have heard my sayings, For they have been pleasant. |
| WEB | Their judges are thrown down by the sides of the rock. They will hear my words, for they are well spoken. |
| BBE | When destruction comes to their judges by the side of the rock, they will give ear to my words, for they are sweet. |
Where they part company is שֹׁפְטֵיהֶ֑ם — see How Translations Differ.
The sentence structure is built around a main clause with subordinate phrases, illustrating the cause-and-effect relationship between the rulers' downfall and the people's response.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbשָׁמַט
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 141:6
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 Contrast of Rulers and the Righteousgenerated
Psalms 141:6 reflects on the downfall of unjust rulers and the response of the people to the psalmist's words. The surrounding verses highlight the tension between the righteous and the wicked, emphasizing the importance of listening to wise counsel, especially in times of upheaval. The psalmist's confidence in the pleasantness of his words offers a stark contrast to the actions of those in power, as seen in the preceding and following verses.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | 1 Samuel 31:1–8 | Now the Philistines fought against Israel, and the men of Israel fled before them, and many fell slain on Mount Gilboa. |
| 2 | 2 Samuel 1:17–27 | Then David took up this lament for Saul and his son Jonathan, |
| 3 | 1 Chronicles 10:1–7 | Now the Philistines fought against Israel, and the men of Israel fled before them, and many fell slain on Mount Gilboa. |
| 4 | 2 Samuel 2:4 | Then the men of Judah came to Hebron, and there they anointed David king over the house of Judah. And they told David, “It was the men of Jabesh-gilead who buried Saul.” |
| 5 | 2 Samuel 5:1–3 | Then all the tribes of Israel came to David at Hebron and said, “Here we are, your own flesh and blood. |
The Treasury of Scripture Knowledge — 12 references, hung on the phrase they belong to
The Key Word — נִשְׁמְט֣וּ, nish.me.Tugenerated
The verb שָׁמַט (shamat) means to release or let something go, encompassing nuances like dropping or causing to fall. In this verse, it is in the Niphal form, indicating that the rulers have been thrown down, suggesting an act of divine intervention or judgment.
The use of this verb conveys a sense of finality and consequence, as the rulers' downfall is not merely a physical act but also a moral and spiritual one. This aligns with the psalmist's expectation that such events will lead to the people listening to his words, which are described as pleasant.
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 is נִשְׁמְט֣וּ, they have been thrown down, which governs the clause. The structure includes a prepositional phrase indicating the means of their downfall, followed by a clause that states the people's response to the psalmist's words.
The sentence emphasizes the sequence of events: the rulers' overthrow leads to the people's attentive response, highlighting the cause-and-effect relationship within the psalmist's message.
Septuagint Backgroundgenerated
The Septuagint translates נִשְׁמְט֣וּ as κατεπόθησαν (katapothēsan), meaning 'they were thrown down'. This choice reflects a direct interpretation of the Hebrew, maintaining the sense of a decisive action against the rulers.
The Greek term emphasizes the finality of the rulers' fall, aligning with the psalmist's expectation of a change in the people's behavior following this event.
In plain words — the whole versegenerated
Psalms 141:6 describes a situation where the rulers are overthrown, leading the people to listen to the psalmist's pleasant words. This reflects a hope that justice will prevail and that wise counsel will be heeded in times of trouble.
Frequently Asked Questionsgenerated
It signifies a divine judgment or intervention where unjust leaders are removed from power.
The people will listen because the psalmist's words are described as pleasant, suggesting they carry wisdom and truth.
It highlights the expectation that justice will lead to a transformation in the people's response to righteous speech.
The psalmist's confidence in the power of his words encourages us to trust in the impact of truth and wisdom, especially in difficult times.
Reflection Questionsgenerated
- How do I respond to authority when I see injustice?
- What are some examples of pleasant words that have influenced me?
- In what ways can I ensure my words are wise and uplifting?
- How can I support others in seeking justice and truth?
The early church on this verse — how the Fathers read it
The early Church Fathers have commented on this psalm, often discussing the nature of authority and the response of the righteous in times of trouble.
You say to me, What am I doing? I am beset with flatterers; they cease not to besiege me; they praise in me what I would not, that praise in me what I hold in little esteem; what I hold dear they blame in me;Early Church Fathers on Psalms 141 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Psalms 141:6 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleWhen their judges are overthrown in stony places,.... The judges of David's adversaries, the workers of iniquity; meaning Saul, Abner, c.
Read John Gill on Psalms 141 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryWhen their judges are overthrown in stony places, they shall hear my words; for they are sweet.
Read Robert Jamieson on Psalms 141 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleTheir judges; the chief of mine enemies, their governors civil and military. Are overthrown; or, shall be overthrown, or cast down headlong by thine exemplary vengeance. Or, as others, were left free, unhurt by me, when it was in my power to destroy them; of which see 1Sa 24$ 26$ to which histories this place is by divers learned interpreters thought to allude. And then by their judges he means Saul, although he thought not fit distinctly to mention him, but only to intimate him in an obscure and general way. In stony places, Heb. in the hands or by the sides of the rock; which may relate either, 1. To the rocky nature of those places in which Saul fell into David’ s hands. See . Or, 2. To…
Read Matthew Poole on Psalms 141 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 141:6 When their judges are overthrown in stony places, they shall hear my words; for they are sweet.Ver. 6. When their judges are overthrown] As I like just reprehensions, so I suffer unjust persecutions from the grandees of the nation, who shall shortly be dejected from their dignity, and dashed, as it were, against the rocks. And then, They shall hear my words] The common people that have been seduced by their evil rulers to think the worst of me, shall be brought to a right understanding of things, and undeceived; so that they shall set by those words of mine that they have been treated contemptuously and slighted.
Read John Trapp on Psalms 141 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(6) This verse again is full of obscurities. The first clause probably should be rendered, Let their judges be broken to pieces by the force (literally, hands) of the rock; or, let their judges be cast down by the sides of the cliff—i.e., hurled down the precipitous face of the ravine (See 2 Chronicles 25:12, and notice that the word here is “Sela‘,” the name of the capital of Edom; comp. Hosea 10:14; Psalms 137:9, where, however, the expression is “against the cliff.”) They shall . . .—Better, then shall they hear my words; how dainty they are, &c. The expression is ironical. The ungodly party, when their power is broken, instead of being entertained by the poet at a licentious banquet…
Read Charles John Ellicott on Psalms 141 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 6. When their judges are overthrown in stony places] בידי סלע biyedey sela, "In the hands of the rock." Does this rock signify a strong or fortified place; and its hands the garrison which have occupied it, by whom these judges were overthrown? If we knew the occasion on which this Psalm was made, we might be the better able to understand the allusions in the text. They shall hear my words; for they are sweet.] Some think there is here an allusion to David's generous treatment of Saul in the cave of En-gedi, and afterwards at the hill of Hachilah, in this verse, which might be translated: "Their judges have been dismissed in the rocky places; and have heard my words, that they were…
Read AdamClarke on Psalms 141 →CambridgeThe Cambridge Bible for Schools and Colleges6, 7. It is not difficult to translate these verses, but it seems impossible to give any satisfactory explanation of them in their present context. They may be rendered:
Read Cambridge on Psalms 141 →Albert Barnes1798–1870Barnes' Notes on the BibleWhen ... - This passage is no less difficult than the preceding, and it seems almost impossible to determine its exact meaning. What is meant by “judges”? What judges are referred to by the word “their”?
Read Albert Barnes on Psalms 141 →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
When their rulers are thrown down from the cliffs, the people will listen to my words, for they are pleasant.
Their judges are thrown down by the sides of the rock. They will hear my words, for they are well spoken.
When their rulers are thrown down from the cliffs, the people will listen to my words, for they are pleasant.
They will be thrown down the side of a cliff by their judges. They will listen to my words, for they are pleasant.
Tyndale line
When their judges are overthrown in stony places, they shall hear my words; for they are sweet.
Their judges are thrown down by the sides of the rock; And they shall hear my words; for they are sweet.
Their judges are thrown down by the sides of the rock; and they shall hear my words; for they are sweet.
When their judges are overthrown in stony places, they shall hear my words; for they are sweet.
When their iudges shall be cast downe in stonie places, they shall heare my wordes, for they are sweete.
Strictly literal
When their judges are thrown down from the rocks, they shall hear my words, for they are sweet.
Their judges have been released by the sides of a rock, And they have heard my sayings, For they have been pleasant.
Their judges have been released by the sides of a rock, || And they have heard my sayings, || For they have been pleasant.
Are their judges fallen down through means of a rock: then will they listen to my words; for they are pleasant.
Their leaders will be thrown down from the top of cliffs; they will hear that my own words are pleasant.
From the Latin
I cried to thee, O Lord: I said: Thou art my hope, my portion in the land of the living.
Simplified
They shall be thrown down by the power of the rock that judges them, and then they will recognize what I said was true!
When destruction comes to their judges by the side of the rock, they will give ear to my words, for they are sweet.
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 on the wording of the verse, with all eight words matching. The Dead Sea Scrolls also align closely with the Masoretic Text, confirming the integrity of this passage across different ancient witnesses.
נִשְׁמְט֣וּ בִֽידֵי־ סֶ֭לַע שֹׁפְטֵיהֶ֑ם וְשָׁמְע֥וּ אֲ֝מָרַ֗י כִּ֣י נָעֵֽמוּ׃
8 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.
נשמטו בידי סלע שופטי׳הם ושמעו אמר׳י כי נעימו
8 words on the leather.
Four traditions, not one. “On the leather” means the letters physically survive on the scroll, as against letters an editor has supplied to fill a hole in it — a restoration is a scholar’s reading, not a reading of the manuscript. Words in [square brackets] are supplied; the notes count them apart from what survives.
The map of this verse — what each word keeps company with
This is a map of two things, both counted rather than judged. Company kept: which words stand within three words of each of these, anywhere in the Hebrew Bible — the thicker the line, the more often the pair meet compared with chance. Built from: the words a word is made out of, taken from its own Strong’s entry. It is not a map of meaning: nothing here claims two words mean the same thing. Click any circle to see the numbers behind it.
Lexicons — every word in Psalms 141:6
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.
שָׁמַט (shamat) is a Hebrew verb meaning to let drop or fall. It encompasses various nuances such as releasing, discontinuing, or overthrowing. The word appears in different forms, including Qal (to let drop), Niphal (to be thrown down), and Hiphil (to cause to let drop). The entries highlight its use in contexts of release and descent.
[שָׁמַט] vb. let drop
Qal let drop, fall
Niph. their judges have been thrown down
Hiph. thou shalt cause thy hand to let drop, etc.
base
H8058 [שָׁמַט] let drop .let drop, fall
. their judges have been thrown down
. thou shalt cause thy hand to let drop, etc.
8058 shamat shaw-mat'
a primitive root; to fling down; incipiently to jostle;
figuratively, to let alone, desist, remit:--discontinue,
overthrow, release, let rest, shake, stumble, throw down.
שָׁמַט (sha.mat) — to release.
1) to release, let drop or loose or rest or fall
1a) (Qal) to let drop or fall
1b) (Niphal) to be made to fall down, be thrown down
1c) (Hiphil)
1c1) to cause to let drop
1c2) to release, let drop
V-Niphal-Perf-3cp — Verb · Niphal · perfect third person common pluralHVNp3cp
יָד (yad) means 'hand' and can also refer to strength or power in a figurative sense. It encompasses various technical uses, such as a sign or monument, parts or shares, and even specific components in construction, like axle-trees and supports for the laver. The word is versatile, appearing in both literal and metaphorical contexts.
יָד 1604 n.f. hand
hand
Fig. = strength, power
Fig. = side
יָד is used in various special, technical senses:—
sign, monument
part, fractional part or share
time, repetition
axle-trees
stays, supports for laver
tenons on sides of boards of tabernacle
a (beckoning) hand
יַד with prep.
base
H3027 יָד hand . hand
. Fig. = strength, power
. Fig. = side
. יָד is used in various special, technical senses:— . sign, monument
. part, fractional part or share
. time, repetition
. axle-trees
. stays, supports for laver
. tenons on sides of boards of tabernacle
. a (beckoning) hand
. יַד with prep.
3027 yad yawd
a primitive word; a hand (the open one (indicating power,
means, direction, etc.), in distinction from 3709, the closed
one); used (as noun, adverb, etc.) in a great variety of
applications, both literally and figuratively, both proximate
and remote (as follows):--(+ be) able, X about, + armholes,
at, axletree, because of, beside, border, X bounty, + broad,
(broken-)handed, X by, charge, coast, + consecrate, +
creditor, custody, debt, dominion, X enough, + fellowship,
force, X from, hand(-staves, -y work), X he, himself, X in,
labour, + large, ledge, (left-)handed, means, X mine,
ministry, near, X of, X order, ordinance, X our, parts, pain,
power, X presumptuously, service, side, sore, state, stay,
draw with strength, stroke, + swear, terror, X thee, X by
them, X themselves, X thine own, X thou, through, X throwing,
+ thumb, times, X to, X under, X us, X wait on, (way-)side,
יָד (yad) — hand.
: hand/arm[anatomy]
1) hand
1a) hand (of man)
1b) strength, power (fig.)
1c) side (of land), part, portion (metaph.) (fig.)
1d) (various special, technical senses)
1d1) sign, monument
1d2) part, fractional part, share
1d3) time, repetition
1d4) axle-trees, axle
1d5) stays, support (for laver)
1d6) tenons (in tabernacle)
1d7) a phallus, a hand (meaning unsure)
1d8) wrists
יָד (yad) — hand: power.
: hand/arm[anatomy]
1) hand
1a) hand (of man)
1b) strength, power (fig.)
1c) side (of land), part, portion (metaph.) (fig.)
1d) (various special, technical senses)
1d1) sign, monument
1d2) part, fractional part, share
1d3) time, repetition
1d4) axle-trees, axle
1d5) stays, support (for laver)
1d6) tenons (in tabernacle)
1d7) a phallus, a hand (meaning unsure)
1d8) wrists
יָד (yad) — hand: themselves.
: hand/arm[anatomy]
1) hand
1a) hand (of man)
1b) strength, power (fig.)
Prep | N-cd — Preposition · noun common both dual constructHR/Ncbdc
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…
סֶ֫לַע (cela`) refers to a crag or cliff, indicating a strong, rocky formation. It can denote both a literal rock and a figurative stronghold, suggesting security and loftiness. The entries consistently emphasize its meanings related to rugged terrain and fortification, with no significant disagreements noted among the lexicons.
סֶ֫לַע 61 n.m. crag, cliff
base
H5553 סֶ֫לַע crag, cliff
5553 cela` seh'-lah
from an unused root meaning to be lofty; a craggy rock,
literally or figuratively (a fortress):--(ragged) rock,
stone(-ny), strong hold.
סֶ֫לַע (se.la) — rock.
The Rock
Sela (H5554)
סֶ֫לַע (se.la) — crag.
1) crag, cliff, rock
1a) crag, cliff
1b) as stronghold of Jehovah, of security (fig.)
N-ms — Noun common · masculine singular absoluteHNcmsa
rok ((1) cela`; (2) tsur (3) challamish, "flint"; compare Arabic khalanbus, "flint"; (4) kephim (Job 30:6; Jer 4:29); compare Kephas, "Cephas" = Petros, "Peter" (Joh 1:42 the King James Version and the Revised Version margin); (5) petra):
1. Names:
Tsur and cela` are the words most often found, and there is no well-defined distinction between them. They are frequently coupled together in the parallelism which is characteristic of the Hebrew writers: e.g.
"Be thou to me a strong rock (tsur),
A house of defense to save me.
For thou art my rock (tsela) and my fortress"
(Ps 31:2,3).
"He clave rocks (tsur) in the wilderness,
And gave them drink abundantly as out of the depths.
Rock
(Heb. tsur), employed as a symbol of God in the Old Testament (1 Sam. 2:2; 2 Sam. 22:3; Isa. 17:10; Ps. 28:1; 31:2,3; 89:26; 95:1); also in the New Testament (Matt. 16:18; Rom. 9:33; 1 Cor. 10:4). In Dan. 2:45 the Chaldaic form of the Hebrew word is translated “mountain.” It ought to be translated “rock,” as in Hab. 1:12 in the Revised Version. The “rock” from which the stone is cut there signifies the…
שָׁפַט (shaphat) is a Hebrew verb meaning to judge or govern. It encompasses a range of actions including pronouncing sentences, executing judgments, and deciding controversies in various contexts such as civil and religious matters. The word can also imply being judged or entering into legal disputes. There is a specific mention of its use in the context of final judgment.
שָׁפַט 185 vb. judge, govern
Qal
act as law-giver, judge, governor
specif. decide controversy, discriminate betw. persons, in civil, political, domestic and religious questions
execute judgment
Niph.
recipr., enter into controversy, plead
pass. be judged
Pô‛el = my opponent-at-law
base
H8199 שָׁפַט judge, govern .. act as law-giver, judge, governor
. specif. decide controversy, discriminate betw. persons, in civil, political, domestic and religious questions
. execute judgment
. . recipr., enter into controversy, plead
. pass. be judged
.= my opponent-at-law
8199 shaphat shaw-fat'
a primitive root; to judge, i.e. pronounce sentence (for or
against); by implication, to vindicate or punish; by
extenssion, to govern; passively, to litigate (literally or
figuratively):--+ avenge, X that condemn, contend, defend,
execute (judgment), (be a) judge(-ment), X needs, plead,
reason, rule.
שָׁפַט (sha.phat) — to judge.
1) to judge, govern, vindicate, punish
1a) (Qal)
1a1) to act as law-giver or judge or governor (of God, man)
1a1a) to rule, govern, judge
1a2) to decide controversy (of God, man)
1a3) to execute judgment
1a3a) discriminating (of man)
1a3b) vindicating
1a3c) condemning and punishing
1a3d) at theophanic advent for final judgment
1b) (Niphal)
1b1) to enter into controversy, plead, have controversy together
1b2) to be judged
1c) (Poel) judge, opponent-at-law (participle)
V-Qal | Suff — Verb qal participle (active) masculine plural common · suffixHVqrmpc/Sp3mp
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)
Conj | V-Qal-3cp — Verb · Qal · sequential perfect third person common pluralHc/Vqq3cp
The Hebrew word אֹמֶר (*'omer*) refers to an utterance, speech, or word, often used in a poetic or exalted context. It is derived from the root meaning 'to say' and encompasses meanings like saying, promise, and command. The entries collectively emphasize its use in elevated language.
אֹמֶר n.m. utterance, speech, word, only poet., & exalted style
base
H561 אֹמֶר utterance, speech, word, only poet., & exalted style
561 'emer ay'-mer
from 559; something said:--answer, X appointed unto him,
saying, speech, word.
see HEBREW for 0559
אֵמֶר (e.mer) — word.
utterance, speech, word, saying, promise, command
N-mp | Suff — Noun common masculine plural construct · suffixHNcmpc/Sp1bs
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…
נָעֵם (na`em) is a Hebrew verb meaning to be pleasant, delightful, or lovely. It is a primitive root that conveys a sense of beauty and sweetness. The word appears in various contexts in the Old Testament, including descriptions of land, physical beauty, and pleasant words. Notably, it is used in Genesis 49:15 and Song of Solomon 7:7.
[נָעֵם] vb. be pleasant, delightful, lovely;—Qal Pf. 3 fs. נָעֵ֑מָה Gn 49:15 (poem in J; of land); 2 ms. (of delightful friend) נָעַ֥מְתָּ לִי מְאֹד 2 S 1:26, also (of physical beauty) מִמִּי נָעָ֑מְתָּ Ez 32:19; 2 fs. (id.) וּמַה־נָּעַמְתְּ Ct 7:7 how lovely art thou!; 3 pl., of pleasant words, נָעֵ֑מוּ ψ 141:6; Impf. 3ms יִנְעָ֑ם: Pr 2:10 (of knowledge); 9:17; 24:25 is impers. c. ל, to them ... shall be delight.
ref
H5276 [נָעֵם] be pleasant, delightful, lovely
5276 na`em naw-ame'
a primitive root; to be agreeable (literally or
figuratively):--pass in beauty, be delight, be pleasant, be
sweet.
נָעֵם (na.em) — be pleasant.
(Qal) to be pleasant, be beautiful, be sweet, be delightful, be lovely
V-Qal-Perf-3cp — Verb · Qal · perfect third person common pluralHVqp3cp