Psalms 17:1 — Word Study
WLCשִׁמְעָ֤ה יְהוָ֨ה׀ צֶ֗דֶק הַקְשִׁ֥יבָה רִנָּתִ֗י הַאֲזִ֥ינָה תְפִלָּתִ֑י בְּ֝לֹ֗א שִׂפְתֵ֥י מִרְמָֽה׃
BSAA prayertᵉphillâh of DavidDâvid Hearshâmaʻ O LORDYᵉhôvâh [Yehovah, The covenant Name of God] my righteous pleatsedeq [just, morally upright] listenqâshab [to hear and obey, give attention] to my cryrinnâh [a loud, ringing cry of joy or praise] Give earʼâzan [to listen carefully, heed] to my prayertᵉphillâh [supplication, request to God] [it comes] from lipssâphâh [the edge or border of something, language] free oflôʼ deceitmirmâh [falsehood, cheating, without guile]
| Greek | English | Parsing |
|---|---|---|
| שִׁמְעָ֤ה | hear ! | Verb qal imperative second person masculine singular, suffix |
| יְהוָ֨ה׀ | O Yahweh | Noun proper |
| צֶ֗דֶק | righteousness | Noun common, masculine singular absolute |
| הַקְשִׁ֥יבָה | pay attention to ! | Verb hiphil imperative second person masculine singular, suffix |
| רִנָּתִ֗י | cry of entreaty my | Noun common feminine singular construct, suffix |
| הַאֲזִ֥ינָה | give ear to ! | Verb hiphil imperative second person masculine singular, suffix |
| תְפִלָּתִ֑י | prayer my | Noun common feminine singular construct, suffix |
| בְּ֝לֹ֗א | with not | Preposition, particle |
| שִׂפְתֵ֥י | lips of | Noun common, feminine dual construct |
| מִרְמָֽה׃ | deceit | Noun common, feminine singular absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Hear, O LORD, my righteous plea; listen to my cry. Give ear to my prayer— it comes from lips free of deceit. |
| KJV | Hear the right, O LORD, attend unto my cry, give ear unto my prayer, that goeth not out of feigned lips. |
| ASV | Hear the right, O Jehovah, attend unto my cry; Give ear unto my prayer, that goeth not out of feigned lips. |
| YLT | A Prayer of David. Hear, O Jehovah, righteousness, attend my cry, Give ear [to] my prayer, without lips of deceit. |
| WEB | Hear, Yahweh, my righteous plea. Give ear to my prayer that doesn’t go out of deceitful lips. |
| BBE | Let my cause come to your ears, O Lord, give attention to my cry; give ear to my prayer which goes not out from false lips. |
Where they part company is צֶ֗דֶק — see How Translations Differ.
The verse consists of one main clause with three subordinate requests, creating a layered structure that emphasizes the psalmist's earnestness.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
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 17:1
Sections marked generated are written from the data on this page rather than by a named author. Everything else — the lexicon entries, the cross references, the manuscript readings, the counts — is quoted from its source unchanged.
Context — A Prayer for Vindicationgenerated
Psalm 17:1 is a heartfelt appeal to God, where the psalmist seeks divine attention to his righteous plea. The psalm continues with a request for vindication, highlighting the psalmist's integrity and the absence of deceit in his words, which sets a tone of earnestness and trust in God's justice. This psalm reflects a deep reliance on God's ability to see and judge rightly, as the psalmist contrasts his honest intentions with the deceitful ways of others.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 86:1 | Incline Your ear, O LORD, and answer me, for I am poor and needy. |
| 2 | Psalm 142:1 | I cry aloud to the LORD; I lift my voice to the LORD for mercy. |
| 3 | Psalm 7:8 | The LORD judges the peoples; vindicate me, O LORD, according to my righteousness and integrity. |
| 4 | Psalm 18:20 | The LORD has rewarded me according to my righteousness; He has repaid me according to the cleanness of my hands. |
| 5 | Psalm 43:1 | Vindicate me, O God, and plead my case against an ungodly nation; deliver me from deceitful and unjust men. |
The Treasury of Scripture Knowledge — 20 references, hung on the phrase they belong to
The Key Word — צֶ֗דֶק, Tze.dekgenerated
The Hebrew word צֶדֶק (tzedek) conveys the concept of righteousness and justice. It is rooted in the idea of moral correctness and is often associated with God's character. The parsing as a noun in the masculine singular indicates its role as a subject or object in the sentence, emphasizing the psalmist's plea for justice based on his righteous standing.
In this context, צֶדֶק underscores the psalmist's appeal to God's nature as just and fair. The psalmist's confidence in his own righteousness is a key aspect of his prayer, as he seeks God's attention and intervention based on this moral foundation.
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 of the verse is שִׁמְעָ֤ה, hear, which governs the entire plea. This imperative form directly addresses God, establishing a tone of urgency and dependence.
The structure of the verse includes a series of clauses that build upon the main plea, with the psalmist asking God to listen and give ear to his prayer, culminating in the assertion that his words are free from deceit. This layered approach highlights the sincerity of the psalmist's request.
Septuagint Backgroundgenerated
The Septuagint translates צֶ֗דֶק as δικαιοσύνης (dikaiosynēs), which also means righteousness. This choice aligns closely with the Hebrew meaning, emphasizing the moral quality of the psalmist's plea.
The use of δικαιοσύνης in the Septuagint reinforces the theme of justice and righteousness, indicating that the translators understood the psalmist's appeal as grounded in a moral framework.
In plain words — the whole versegenerated
Psalm 17:1 is a prayer where the psalmist asks God to hear his plea and listen to his cry. He emphasizes that his words come from a place of righteousness, free from deceit. This reflects his trust in God's justice and desire for vindication.
Frequently Asked Questionsgenerated
The psalmist is seeking God's attention and intervention, expressing a deep reliance on God's ability to judge fairly and respond to his situation.
By stating that his lips are free of deceit, the psalmist underscores his integrity and sincerity, reinforcing his appeal to God based on his righteous standing.
Using the name Yahweh signifies a personal relationship with God and invokes His covenant faithfulness, highlighting the psalmist's trust in God's character.
This psalm reflects the broader biblical theme of seeking justice from God, emphasizing the importance of righteousness and integrity in one's relationship with Him.
Reflection Questionsgenerated
- In what areas of my life do I need to seek God's justice and intervention?
- How can I ensure that my words and intentions are free from deceit, like the psalmist?
- What does it mean to me to call upon God by His covenant name, Yahweh?
- How can I cultivate a deeper trust in God's righteousness in my daily life?
The early church on this verse — how the Fathers read it
Early Church Fathers referenced this psalm to discuss themes of prayer and righteousness, emphasizing the importance of sincere communication with God.
We speak fully and clearly when we use words taken from divine Scripture.… The righteous person alone cleanses his tongue, lips and the voice itself from using more common words,Early Church Fathers on Psalms 17 →
"Hear My righteousness, O God, consider My supplication." "Hearken unto My prayer, not in deceitful lips:" not going forth to You in deceitful lips.Early Church Fathers on Psalms 17 →
Although some psalms contain prayers combined sporadically with other diverse material, this psalm is almost entirely a supplication in its composition.Early Church Fathers on Psalms 17 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Psalms 17:1 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleHear the right, O Lord,.... The psalmist appeals to the Lord as a Judge, sitting on the throne judging right, that he would hear his cause litigated between him and his adversaries, determine and
Read John Gill on Psalms 17 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryHear the right, O LORD, attend unto my cry, give ear unto my prayer, that goeth not out of feigned lips.
Read Robert Jamieson on Psalms 17 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BiblePsalms 17 David being now grievously persecuted and distressed by Saul and other enemies, and being also bespattered with many calumnies, he appeals to the heart-searching God, makes a solemn protestation of his integrity, earnestly begs of God protection and deliverances; and being made weary of this life by his pressing and manifold calamities, he comforts himself with the contemplation and hope of a happier life. David, in confidence of his integrity, , prayeth to God for defence against his enemies, . He showeth their pride, craft, and eagerness to make a prey of the innocent, ; and prayeth against them in confidence of his hope, . The right, Heb. righteousness, i.e. me, who…
Read Matthew Poole on Psalms 17 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 17:1 « A Prayer of David. » Hear the right, O LORD, attend unto my cry, give ear unto my prayer, [that goeth] not out of feigned lips.A Prayer of David] He was a man of prayer; but this was his appeal to God, the supreme Judge, as the word importeth. Ver. 1. Hear the right, O Lord] Heb. Righteousness, which crieth unto God no less than blood doth, Genesis 4:10 Or, hear the right, that is, my prayer, saith R. David, rightly made with heart and voice. Or, Hear, O righteous Lord, as Christ also saith, O righteous Father, John 17:25 Attend unto my cry] Some profane persons bear well their crosses, because their cause is good; but they cry not when God bindeth them, Job 36:13. Or, if they…
Read John Trapp on Psalms 17 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(1) Hear the right.—Or (see margin), justice. Some ancient versions read, “Hear, Lord of righteousness.” Others make it concrete: “Hear me, the righteous; “but the Authorised Version has the true sense.
Read Charles John Ellicott on Psalms 17 →AdamClarkeAdam Clarke's Commentary on the BiblePSALM XVII David implores the succour of God against his enemies; and professes his integrity and determination to live to God's glory, 1. He prays for support, and expresses strong confidence in God, 5-9; describes the malice and cruelty of his enemies, and prays against them, 10-14; receives a strong persuasion of support and final victory, 15. NOTES ON PSALM XVII The title is, A prayer of David; in which there is nothing that requires explanation. David was most probably the author of this Psalm; and it appears to have been written about the time in which Saul had carried his persecution against him to the highest pitch. See 1 Samuel 27:1-12. The Arabic calls it "A prayer of a perfect…
Read AdamClarke on Psalms 17 →Albert Barnes1798–1870Barnes' Notes on the BibleHear the right - Margin, as in Hebrew, “justice.” The prayer is, that God would regard that which was “right” in the case, or that he would vindicate the psalmist from that which was wrong.
Read Albert Barnes on Psalms 17 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible1. Hear the right—To hear the right, or righteousness, is the same as to hear the prayer for righteousness, or that righteousness may obtain.
Read Daniel Denison Whedon on Psalms 17 →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
Hear, O LORD, my righteous plea; listen to my cry. Give ear to my prayer— it comes from lips free of deceit.
Hear, Yahweh, my righteous plea. Give ear to my prayer that doesn’t go out of deceitful lips.
A prayer of David. Hear, O LORD, my righteous plea; listen to my cry. Give ear to my prayer—it comes from lips free of deceit.
Lord, consider my just cause! Pay attention to my cry for help! Listen to the prayer I sincerely offer!
Tyndale line
Hear the right, O LORD, attend unto my cry, give ear unto my prayer, that goeth not out of feigned lips.
Hear the right, O Jehovah, attend unto my cry; Give ear unto my prayer, that goeth not out of feigned lips.
Hear the right, O LORD, attend unto my cry; give ear unto my prayer, that goeth not out of feigned lips.
A Prayer of David. Hear the right, O LORD, attend to my cry, give ear to my prayer, that goeth not out of feigned lips.
The prayer of Dauid. Heare the right, O Lord, consider my crye: hearken vnto my prayer of lips vnfained.
Strictly literal
Hear the right, O Jehovah, attend unto my cry; give ear unto my prayer, which is not out of feigned lips.
A Prayer of David. Hear, O Jehovah, righteousness, attend my cry, Give ear [to] my prayer, without lips of deceit.
A PRAYER OF DAVID. Hear, O YHWH, righteousness, attend my cry, || Give ear [to] my prayer, without lips of deceit.
“A prayer of David.” Hear, O Lord, [the cause of] righteousness, attend unto my entreaty, give ear unto my prayer, coming from lips without deceit.
Listen to my plea for justice, Yahweh; pay attention to my call for help! Give ear to my prayer from lips without deceit.
From the Latin
Unto the end, for David the servant of the Lord, who spoke to the Lord the words of this canticle, in the day that the Lord delivered him from the hands of all his enemies, and from the hand of Saul. [2 Kings 22]
Simplified
Lord, please hear my cry for justice! Please pay attention to my call for help! Listen to the prayer of an honest man!
Let my cause come to your ears, O Lord, give attention to my cry; give ear to my prayer which goes not out from false lips.
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the MACULA Hebrew treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran
The Masoretic Text and the Septuagint largely agree in their wording of this verse, with only minor differences in structure. The Dead Sea Scrolls exhibit some restoration but align closely with the Masoretic Text's overall meaning.
שִׁמְעָ֤ה יְהוָ֨ה׀ צֶ֗דֶק הַקְשִׁ֥יבָה רִנָּתִ֗י הַאֲזִ֥ינָה תְפִלָּתִ֑י בְּ֝לֹ֗א שִׂפְתֵ֥י מִרְמָֽה׃
9 of the 10 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.
תפלה [לדוד] [שמע׳ה] [יהוה] [צדק] [הקשיב׳ה] [רנת׳י] האזינ׳ה [תפלת׳י] [בלא] [שפתי] [מרמה]
1 word on the leather — 1 partly restored, 10 supplied entire by an editor.
Four traditions, not one. “On the leather” means the letters physically survive on the scroll, as against letters an editor has supplied to fill a hole in it — a restoration is a scholar’s reading, not a reading of the manuscript. Words in [square brackets] are supplied; the notes count them apart from what survives.
The map of this verse — what each word keeps company with
This is a map of two things, both counted rather than judged. Company kept: which words stand within three words of each of these, anywhere in the Hebrew Bible — the thicker the line, the more often the pair meet compared with chance. Built from: the words a word is made out of, taken from its own Strong’s entry. It is not a map of meaning: nothing here claims two words mean the same thing. Click any circle to see the numbers behind it.
Lexicons — every word in Psalms 17:1
One dossier per word, with every reference work grouped by kind — Hebrew lexicons, morphology, Bible dictionaries, topical chains and the English of the translators themselves. The verse sits at the head of each block with the word under study lit, so you never lose your place. The panel above gives the short answer; this is the long one, and it is the part of the page worth indexing.
Every entry below is the lexicographer's own text. On the Hebrew: Brown-Driver-Briggs entire and its gloss set, Strong's Hebrew Dictionary, and Tyndale House's Translators Brief lexicon. Where a cell says a work has no entry, that work genuinely has none for this word.
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-2ms | Suff — Verb qal imperative second person masculine singular · suffixHVqv2ms/Sh
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
צֶ֫דֶק (tsedeq) refers to concepts of rightness and righteousness, encompassing moral, legal, and natural dimensions. It includes justice in governance, ethical correctness, and vindication in disputes. The term also suggests prosperity and deliverance, particularly in relation to God's covenant and the Messianic king. The entries consistently emphasize its broad application in both personal and societal contexts.
צֶ֫דֶק n.m. rightness, righteousness
what is right, just, normal; rightness, justness, of weights and measures
righteousness, in government
righteousness, justice, in a case or cause
rightness, in speech
righteousness, as ethically right
righteousness, as vindicated, justification in controversy with enemies and troubles, deliverance, victory, prosperity
base
H6664 צֶ֫דֶק rightness, righteousness . what is right, just, normal; rightness, justness, of weights and measures
. righteousness, in government
. righteousness, justice, in a case or cause
. rightness, in speech
. righteousness, as ethically right
. righteousness, as vindicated, justification in controversy with enemies and troubles, deliverance, victory, prosperity
6664 tsedeq tseh'-dek
from 6663; the right (natural, moral or legal); also
(abstractly) equity or (figuratively) prosperity:--X even, (X
that which is altogether) just(-ice), ((un-))right(-eous)
(cause, -ly, - ness).
see HEBREW for 06663
צֶ֫דֶק (tse.deq) — righteousness.
1) justice, rightness, righteousness
1a) what is right or just or normal, rightness, justness (of weights and measures)
1b) righteousness (in government)
1b1) of judges, rulers, kings
1b2) of law
1b3) of Davidic king, Messiah
1b4) of Jerusalem as seat of just government
1b5) of God's attribute
1c) righteousness, justice (in case or cause)
1d) rightness (in speech)
1e) righteousness (as ethically right)
1f) righteousness (as vindicated), justification (in controversy), deliverance, victory, prosperity
1f1) of God as covenant-keeping in redemption
1f2) in name of Messianic king
1f3) of people enjoying salvation
1f4) of Cyrus
צֶ֫דֶק (tse.deq) — Righteousness.
This name means justice, righteousness
Another name of ye.ho.vah (יהוה "LORD" H3068G)
N-ms — Noun common · masculine singular absoluteHNcmsa
ri'-chus-nes (tsaddiq, adjective, "righteous," or occasionally "just" tsedheq, noun, occasionally = "riahteousness," occasionally = "justice"; dikaios, adjective, dikaiosune, noun, from dike, whose first meaning seems to have been "custom"; the general use suggested conformity to a standard: righteousness, "the state of him who is such as he ought to be" (Thayer)):
1. Double Aspect of Righteousness: Changing and Permanent
2. Social Customs and Righteousness
3. Changing Conception of Character of God: Obligations of Power
4. Righteousness as Inner
5. Righteousness as Social
6. Righteousness as Expanding in Content with Growth in Ideals of Human Worth
LITERATURE
1. Double Aspect of Righteousness: Changing and Permanent:
In Christian thought the idea of righteousness contains both a permanent and a changing element. The fixed element is the will to do right; the changing factor is the conception of…
Righteousness
See JUSTIFICATION.
Rectitude, justice, holiness; an essential perfection of God’s character, Job 36:3; Isa 51:5-8; Joh 17:25; and of his administration, Ge 18:25; Ro 3:21,22; 10:3. It is the wonder of grace that as the righteous guardian of the law, he can acquit the unrighteous. "The righteousness of Christ" includes his spotless holiness, his perfect obedience the law demands; and "the righteousness of faith" is that imputed to the sinner who believes in Christ. With reference to personal character, righteousness is used both for uprightness between man and man, and for true religion,
קָשַׁב (qashab) is a Hebrew verb meaning to listen or pay attention, particularly with reference to inclining one's ears. It encompasses actions like hearkening and giving heed. The word appears in contexts such as Isaiah 32:3, where it emphasizes attentiveness. The entries consistently describe its usage in both the Qal and Hiphil forms.
[קָשַׁב] 46 vb. incline, attend, of ears
Qal Is 32:3
Hiph. give attention
base
H7181 קָשַׁב incline, attend, of ears
7181 qashab kaw-shab'
a primitive root; to prick up the ears, i.e.
hearken:--attend, (cause to) hear(-ken), give heed, incline,
mark (well), regard.
קָשַׁב (qa.shav) — to listen.
1) to hear, be attentive, heed, incline (of ears), attend (of ears), hearken, pay attention, listen
1a) (Qal) incline, attend (of ears), hearken, pay attention, listen
1b) (Hiphil) to pay attention, give attention
V-Hiphil-Impv-2ms | Suff — Verb hiphil imperative second person masculine singular · suffixHVhv2ms/Sh
רִנָּה (rinnah) refers to a ringing cry, often associated with joy, grief, or proclamation. It is derived from the root meaning to creak or make a shrill sound. The term encompasses various expressions of emotion, including gladness and triumph, and can denote both joyful singing and cries of supplication.
רִנָּה n.f. ringing cry
base
H7440 רִנָּה ringing cry
7440 rinnah rin-naw'
from 7442; properly, a creaking (or shrill sound), i.e. shout
(of joy or grief):--cry, gladness, joy, proclamation,
rejoicing, shouting, sing(-ing), triumph.
see HEBREW for 07442
רִנָּה (rin.nah) — cry.
1) ringing cry
1a) of entreaty, supplication
1b) in proclamation, joy, praise
N-fs | Suff — Noun common feminine singular construct · suffixHNcfsc/Sp1bs
אָזַן (azan) is a verb meaning to listen or hear, derived as a denominative from a root suggesting the broadening of the ear. It encompasses the act of giving ear, being obedient, and specifically refers to God listening to prayers. The entries do not indicate any significant disagreement among lexicons.
[אָזַן] 42 vb. denom. Hiph. give ear, listen, hear
hear, perceive by the ear
of God, listening (with favour) to prayer
base
H238 אָזַן vb. denom. Hiph. give ear, listen, hear
238 'azan aw-zan'
a primitive root; probably to expand; but used only as a
denominative from 241; to broaden out the ear (with the hand),
i.e. (by implication) to listen:--give (perceive by the) ear,
hear(-ken). See 239.
see HEBREW for 0241
see HEBREW for 0239
אָזַן (a.zan) — to listen.
1) to hear, listen
1a) (Hiphil)
1a1) to hear, listen, give ear
1a2) to be obedient, harken
1a3) to hear or listen to prayers (of God)
V-Hiphil-Impv-2ms | Suff — Verb hiphil imperative second person masculine singular · suffixHVhv2ms/Sh
er ('ozen; ous, otion, the latter word (literally, "earlet") in all the Gospels only used of the ear of the high priest's servant, which was cut off by Peter: Mt 26:51; Mr 14:47; Lu 22:51 (not 22:50); Joh 18:10,26):
(1) The physical organ of hearing which was considered of peculiar importance as the chief instrument by which man receives information and commandments. For this reason the ear of the priest had to be specially sanctified, the tip of the right ear being touched with sacrificial blood at the consecration (Le 8:23). Similarly the ear of the cleansed leper had to be rededicated to the service of God by blood…
Ear
Used frequently in a figurative sense (Ps. 34:15). To “uncover the ear” is to show respect to a person (1 Sam. 20:2 marg.). To have the “ear heavy”, or to have “uncircumcised ears” (Isa. 6:10), is to be inattentive and disobedient. To have the ear “bored” through with an awl was a sign of perpetual servitude (Ex. 21:6).
תְּפִלָּה (tefillah) means 'prayer' and is derived from the root meaning intercession or supplication. It encompasses various forms of prayer, including hymns and requests for divine attention. The term appears in contexts such as the titles of Psalms, emphasizing its liturgical significance.
תְּפִלָּה 77 n.f. prayer
base
H8605 תְּפִלָּה prayer
8605 tphillah tef-il-law'
from 6419; intercession, supplication; by implication, a
hymn:--prayer.
see HEBREW for 06419
תְּפִלָּה (te.phil.lah) — prayer.
1) prayer
1a) prayer
1b) pray a prayer
1c) house of prayer
1d) hear prayer
1e) in Ps titles (of poetic or liturgical prayer)
N-fs — Noun common feminine singular construct · suffixHNcfsc/Sp1bs
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)
Prep | Part — Preposition · particleHR/Tn
The Hebrew word שָׂפָה (*saphah*) encompasses meanings related to 'lip,' 'speech,' and 'edge.' It is derived from concepts of termination, suggesting boundaries like the edge of a vessel or the bank of a river. The word can refer to physical lips, language, or the edges of various objects, including shores.
שָׂפָה 176 n.f. lip, speech, edge
lip
language
edge: shore of sea; bank of river
base
H8193 שָׂפָה lip, speech, edge . lip
. language
. edge: shore of sea; bank of river
8193 saphah saw-faw'
or (in dual and plural) sepheth {sef-eth'}; probably from
5595 or 8192 through the idea of termination (compare 5490);
the lip (as a natural boundary); by implication, language; by
analogy, a margin (of a vessel, water, cloth, etc.):--band,
bank, binding, border, brim, brink, edge, language, lip,
prating, ((sea-))shore, side, speech, talk, (vain) words.
see HEBREW for 05595
see HEBREW for 08192
see HEBREW for 05490
שָׂפָה (sa.phah) — lips.
: lips/mouth
1) lip, language, speech, shore, bank, brink, brim, side, edge, border, binding
1a) lip (as body part)
1b) language
1c) edge, shore, bank (of cup, sea, river, etc)
שָׂפָה (sa.phah) — lip: words.
: words/language
1) lip, language, speech, shore, bank, brink, brim, side, edge, border, binding
1a) lip (as body part)
1b) language
1c) edge, shore, bank (of cup, sea, river, etc)
שָׂפָה (sa.phah) — lip: edge.
: edge/border/opening
1) lip, language, speech, shore, bank, brink, brim, side, edge, border, binding
1a) lip (as body part)
1b) language
1c) edge, shore, bank (of cup, sea, river, etc)
שָׂפָה (sa.phah) — lip: shore.
: shore/bank(of_sea/river)
1) lip, language, speech, shore, bank, brink, brim, side, edge, border, binding
1a) lip (as body part)
1b) language
1c) edge, shore, bank (of cup, sea, river, etc)
N-fd — Noun common · feminine dual constructHNcfdc
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…
מִרְמָה (mirmah) refers to deceit or treachery. It is derived from the root word meaning to deceive and encompasses concepts like fraud, guile, and craftiness. The term appears in contexts that highlight dishonesty and trickery.
מִרְמָה n.f. deceit, treachery
base
H4820 מִרְמָה deceit, treachery
4820 mirmah meer-maw'
from 7411 in the sense of deceiving; fraud:--craft,
deceit(-ful, -fully), false, feigned, guile, subtilly,
treachery.
see HEBREW for 07411
מִרְמָה (mir.mah) — deceit.
deceit, treachery
N-fs — Noun common · feminine singular absoluteHNcfsa
de-set' (mirmah; (dolos)): The intentional misleading or beguiling of another; in Scripture represented as a companion of many other forms of wickedness, as cursing (Ps 10:7), hatred (Pr 26:24), theft, covetousness, adultery, murder (Mr 7:22; Ro 1:29). The Revised Version (British and American) introduces the word in Pr 14:25; 2Th 2:10; but in such passages as Ps 55:11; Pr 20:17; 26:26; 1Th 2:3, renders a…