Psalms 34:15 — Word Study
WLCעֵינֵ֣י יְ֭הוָה אֶל־ צַדִּיקִ֑ים וְ֝אָזְנָ֗יו אֶל־ שַׁוְעָתָֽם׃
BSAto turn asideçûwr badraʻ to makeʻâsâh pleasantṭôwb to seekbâqash Peaceshâlôwm to pursuerâdaph
| Greek | English | Parsing |
|---|---|---|
| עֵינֵ֣י | [the] eyes of | Noun common, feminine dual construct |
| יְ֭הוָה | Yahweh | Noun proper |
| אֶל־ | [are] to | Preposition |
| צַדִּיקִ֑ים | righteous [people] | |
| וְ֝אָזְנָ֗יו | and ears his | Conjunction, noun common feminine dual construct, suffix |
| אֶל־ | [are] to | Preposition |
| שַׁוְעָתָֽם׃ | cry for help their | Noun common feminine singular construct, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | The eyes of the LORD are on the righteous, and His ears are inclined to their cry. |
| KJV | The eyes of the LORD are upon the righteous, and his ears are open unto their cry. |
| ASV | The eyes of Jehovah are toward the righteous, And his ears are open unto their cry. |
| YLT | The eyes of Jehovah [are] unto the righteous, And His ears unto their cry. |
| WEB | Yahweh’s eyes are toward the righteous. His ears listen to their cry. |
| BBE | The eyes of the Lord are on the upright, and his ears are open to their cry. |
The translations agree on the essential meaning here, affirming God's attentive nature towards the righteous.
The sentence consists of two main clauses connected by a conjunction, presenting God's watchfulness and attentiveness in a balanced manner.







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 34:15
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 — God's Care for the Righteousgenerated
Psalm 34:15 emphasizes the attentive nature of God towards the righteous, contrasting His care with His disfavor towards the wicked. This psalm encourages the faithful to trust in God's protection and responsiveness, reinforcing the idea that He is ever watchful and ready to help those who seek Him.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 33:18 | Surely the eyes of the LORD are on those who fear Him, on those whose hope is in His loving devotion |
| 2 | Job 36:7 | He does not take His eyes off the righteous, but He enthrones them with kings and exalts them forever. |
| 3 | 1 Peter 3:12 | For the eyes of the Lord are on the righteous, and His ears are inclined to their prayer. But the face of the Lord is against those who do evil.” |
| 4 | Psalm 34:6–17 | This poor man called out, and the LORD heard him; He saved him from all his troubles. |
| 5 | Psalm 130:2 | O Lord, hear my voice; let Your ears be attentive to my plea for mercy. |
The Treasury of Scripture Knowledge — 8 references, hung on the phrase they belong to
The Key Word — עֵינֵי, 'ei.Neigenerated
The word עֵין (*'ayin*) means 'eye' and can refer to both the physical organ and its figurative uses, such as mental qualities and desires. In this verse, it emphasizes God's watchfulness over the righteous.
The dual form indicates a focus on both eyes, suggesting complete attention. God's 'eyes' symbolize His awareness and care, watching over those who strive to live righteously.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, where it states that 'The eyes of the LORD are on the righteous.' This is echoed in the KJV and ASV, which also highlight God's watchfulness.
Sentence Structuregenerated
The finite verb is implied in the structure, with two main clauses: the first describes God's eyes being on the righteous, and the second describes His ears being inclined to their cry. This structure emphasizes God's active engagement with the righteous.
The Hebrew word order places God's eyes and ears at the forefront, indicating the importance of His attentiveness in the context of the psalm.
Septuagint Backgroundgenerated
The Septuagint translates עֵינֵי with ἔκκλινον, meaning 'to incline' or 'to turn towards', which emphasizes God's active attention. This choice conveys a sense of leaning in to listen, reinforcing the idea of God's responsiveness.
This translation aligns with the Hebrew meaning but adds a nuance of action, suggesting that God not only sees but also actively listens.
In plain words — the whole versegenerated
Psalm 34:15 tells us that God is always watching over those who do right and is ready to listen when they call for help. This verse reassures the faithful that their cries do not go unheard.
Frequently Asked Questionsgenerated
It means that God is constantly aware of and cares for those who live justly and uprightly, ensuring their well-being.
God's ears are inclined to their cries, indicating that He listens and is ready to help them in times of distress.
It emphasizes God's attentiveness and willingness to hear the pleas of those who seek Him, showing His compassionate nature.
It reassures believers that God is aware of their struggles and is actively listening to their calls for help, providing comfort and hope.
Reflection Questionsgenerated
- In what ways have I experienced God's attentiveness in my life?
- How can I cultivate a righteous life that aligns with God's expectations?
- What does it mean for me to cry out to God in times of trouble?
- How can I encourage others to trust in God's care as described in this psalm?
The early church on this verse — how the Fathers read it
Early Church Fathers comment on God's care for the righteous, illustrating His attentiveness and providence in their lives.
God takes care of the righteous (by “eyes” referring not simply to sight but also to what is done by God in beneficence and providence).… He also accepts their requests.… But he has an eye also for the wicked,Early Church Fathers on Psalms 34 →
"The Eyes of the Lord are upon the righteous:" fear not then; labour; the eyes of the Lord are upon you. "And His Ears are open unto their prayers" [Psalms 34:15].Early Church Fathers on Psalms 34 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Psalms 34:15 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleThe eyes of the Lord [are] upon the righteous,.... These are the same with them that fear the Lord, and do good; not that they become righteous in the sight of God, or are justified before him, by
Read John Gill on Psalms 34 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryThe eyes of the LORD are upon the righteous, and his ears are open unto their cry. The righteous. "The righteous" here answer to "them that fear Him," and "that hope in His mercy" (Psalms 33:18).
Read Robert Jamieson on Psalms 34 →
Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThis is added to prove his last assertion, to wit, that the practice of these duties, ,14, is the true and best, and indeed the only, way to see that good proposed and promised ; both because such righteous persons, howsoever they may meet with affronts and injuries from men, are under the special care and favour of God, in this verse; and those who do the evils there forbidden shall find to their cost that God is their enemy, .
Read Matthew Poole on Psalms 34 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 34:15 The eyes of the LORD [are] upon the righteous, and his ears [are open] unto their cry.Ver. 15. The eyes of the Lord are upon the righteous] He seeth and weigheth the wrongs they sustain for peace sake, and they shall be no losers thereby; provided that their pursuit of peace proceed from the filial fear of God, which David here professeth to teach, Psalms 34:11. God’ s eyes are intent, his ears attent, to these righteous ones. Palam, clam (as Aben Ezra here), openly, secretly, he wilt right them and recompense them. Should not God see, as well as hear, saith another, his children should want many things. We apprehend not all our own wants, and so cannot pray for relief of all.…
Read John Trapp on Psalms 34 →
Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(15) The eyes.—A verse quoted in 1 Peter 3:12. (See New Testament Commentary). This psalm had a deep hold on the national mind. With the expression, “his ears to their cry,” we may compare the phrase, “to have a person's ear.”
Read Charles John Ellicott on Psalms 34 →
CambridgeThe Cambridge Bible for Schools and Colleges15. With the first line cp. Psalms 33:18. More literally, toward the righteous, as R.V. renders here but not there, though the prepositions are the same. his ears &c.] Lit., his cars are toward their cry for help: cp. my cry for help was in his ears (Psalms 18:6).
Read Cambridge on Psalms 34 →
Albert Barnes1798–1870Barnes' Notes on the BibleThe eyes of the Lord are upon the righteous - This is another of the ways in which the psalmist says that life will be lengthened out, or that those who desire life may find it.
Read Albert Barnes on Psalms 34 →
Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible15-22. These closing words are devoted to an earnest digest of the moral government of God in redeeming the humble and contrite, and punishing the wicked. Broken heart… contrite spirit—Comp. Psalms 51:17; 1 Samuel 16:7.
Read Daniel Denison Whedon on Psalms 34 →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
The eyes of the LORD are on the righteous, and His ears are inclined to their cry.
Yahweh’s eyes are toward the righteous. His ears listen to their cry.
The eyes of the LORD are on the righteous, and His ears are inclined to their cry.
The Lord pays attention to the godly and hears their cry for help.
Tyndale line
The eyes of the LORD are upon the righteous, and his ears are open unto their cry.
The eyes of Jehovah are toward the righteous, And his ears are open unto their cry.
The eyes of the LORD are toward the righteous, and his ears are open unto their cry.
The eyes of the LORD are upon the righteous, and his ears are open to their cry.
The eyes of the Lord are vpon the righteous, and his eares are open vnto their crie.
Strictly literal
The eyes of Jehovah are upon the righteous, and his ears are toward their cry;
The eyes of Jehovah [are] unto the righteous, And His ears unto their cry.
The eyes of YHWH [are] to the righteous, || And His ears to their cry.
(34:16) The eyes of the Lord are directed unto the righteous, and his ears unto their cry.
The eyes of Yahweh are on the righteous and his ears are directed toward their cry.
From the Latin
But they rejoiced against me, and came together: scourges were gathered together upon me, and I knew not.
Simplified
The Lord watches over those who do right, and he hears when they cry for help.
The eyes of the Lord are on the upright, and his ears are open to their cry.
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 this verse, with all seven words matched between the two texts. This consistency highlights the shared understanding of God's attentiveness to the righteous.
עֵינֵ֣י יְ֭הוָה אֶל־ צַדִּיקִ֑ים וְ֝אָזְנָ֗יו אֶל־ שַׁוְעָתָֽם׃
7 of the 7 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 34:15
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 עַ֫יִן (*'ayin*) means 'eye' and can refer to both the physical organ and its figurative uses, such as mental qualities and desires. It also denotes a 'spring' or 'fountain' of water. The entries highlight various phrases and contexts, including appearances and expressions of emotion, but do not indicate any significant disagreement among lexicons.
עַ֫יִן 859 n.f. eye
lit. as physical organ
eyes as showing mental qualities
desire of the eyes, abominations of the eyes
Fig. of mental and physical faculties, acts and states
Transferred mngs.:
visible surface of earth
appearance
gleam, sparkle
Other phrases are: an eye for an eye; eye to eye; in the presence of, in full view of; of business transaction; on the forehead
base
עַ֫יִן n.f. spring (of water). Particular springs are:
ע׳ חֲרֹר Ju 7:1
ע׳ הַקּוֹרֵא (partridge-spring) Ju 15:19
ע׳ רֹגֵל near Jerus.
ע׳ הַתַּנִּין (dragon-spring)
base
H5869a עַ֫יִן eye . lit. as physical organ
. . eyes as showing mental qualities
. desire of the eyes, abominations of the eyes
. Fig. of mental and physical faculties, acts and states
. Transferred mngs.: . visible surface of earth
. appearance
. gleam, sparkle
. Other phrases are: an eye for an eye; eye to eye; in the presence of, in full view of; of business transaction; on the forehead
H5869b עַ֫יִן spring (of water)
5869 `ayin ah'-yin
probably a primitive word; an eye (literally or
figuratively); by analogy, a fountain (as the eye of the
landscape):--affliction, outward appearance, + before, +
think best, colour, conceit, + be content, countenance, +
displease, eye((-brow), (-d), -sight), face, + favour,
fountain, furrow (from the margin), X him, + humble,
knowledge, look, (+ well), X me, open(-ly), + (not) please,
presence, + regard, resemblance, sight, X thee, X them, +
think, X us, well, X you(-rselves).
עַ֫יִן (a.yin) — eye.
: eye
1) eye
1a) eye
1a1) of physical eye
1a2) as showing mental qualities
1a3) of mental and spiritual faculties (fig.)
עַ֫יִן (a.yin) — Fountain (Gate).
§ spring, fountain
עַ֫יִן (a.yin) — Fountain of.
§ spring, fountain
עַ֫יִן (a.yin) — eye: seeing.
: seeing
1) eye
1a) eye
1a1) of physical eye
1a2) as showing mental qualities
1a3) of mental and spiritual faculties (fig.)
עַ֫יִן (a.yin) — eye: appearance.
: appearance
1) eye
1a) eye
1a1) of physical eye
1a2) as showing mental qualities
1a3) of mental and spiritual faculties (fig.)
עַ֫יִן (a.yin) — eye: before(the eyes).
: before(the_eyes)
1) eye
1a) eye
1a1) of physical eye
1a2) as showing mental qualities
1a3) of mental and spiritual faculties (fig.)
עַ֫יִן (a.yin) — eye: sin.
: sin
1) eye
1a) eye
1a1) of physical eye
1a2) as showing mental qualities
HNcfdc — 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…
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)
HNpt — Noun properHNpt
The Hebrew word אֶל (el) is primarily a preposition indicating motion towards or direction to a person or place. It can also imply entering a limit, presence at a location, or a hostile direction (against). Additionally, it may express concepts such as concerning, in addition to, or according to. The entries highlight its versatility in both physical and metaphorical contexts.
אֶל (nearly always followed by Makkeph),
prep. denoting motion to or direction towards (whether physical or mental).of motion to or unto a person or place
Where the limit is actually entered, into
Of direction towards anything
Where the motion or direction implied appears from the context to be of a hostile character, אֶל = against
Unto sometimes acquires from the context the sense of in addition to
Metaph. in regard to, concerning, on account of
Of rule or standard according to (rare)
Expressing presence at a spot, against, at, by, not merely after verbs implying motion
Prefixed to other preps. it combines with them the idea of motion or direction to
base
H413 אֶל (nearly always followed by Makkeph), . of motion to or unto a person or place
. Where the limit is actually entered, into
. Of direction towards anything
. Where the motion or direction implied appears from the context to be of a hostile character, אֶל = against
. Unto sometimes acquires from the context the sense of in addition to
. Metaph. in regard to, concerning, on account of
. Of rule or standard according to (rare)
. Expressing presence at a spot, against, at, by, not merely after verbs implying motion
. Prefixed to other preps. it combines with them the idea of motion or direction to
413 'el ale
(but only used in the shortened constructive form sel {el});
a primitive particle; properly, denoting motion towards, but
occasionally used of a quiescent position, i.e. near, with or
among; often in general, to:--about, according to ,after,
against, among, as for, at, because(-fore, -side), both...and,
by, concerning, for, from, X hath, in(- to), near, (out) of,
over, through, to(-ward), under, unto, upon, whether,
with(-in).
אֶל (el) — to(wards).
1) to, toward, unto (of motion)
2) into (limit is actually entered)
2a) in among
3) toward (of direction, not necessarily physical motion)
4) against (motion or direction of a hostile character)
5) in addition to, to
6) concerning, in regard to, in reference to, on account of
7) according to (rule or standard)
8) at, by, against (of one's presence)
9) in between, in within, to within, unto (idea of motion to)
HR — PrepositionHR
צַדִּיק (tsaddiyq) means just or righteous, covering various aspects such as lawful behavior, moral conduct, and being justified by God. It is derived from a related root and is used to describe individuals who are upright in character and actions.
צַדִּיק 206 adj. just, righteous
base
H6662 צַדִּיק just, righteous
6662 tsaddiyq tsad-deek'
from 6663; just:--just, lawful, righteous (man).
see HEBREW for 06663
צַדִּיק (tsad.diq) — righteous.
1) just, lawful, righteous
1a) just, righteous (in government)
1b) just, right (in one's cause)
1c) just, righteous (in conduct and character)
1d) righteous (as justified and vindicated by God)
1e) right, correct, lawful
HAampa — HAampa
pe'-p'-l: In English Versions of the Bible represents something over a dozen Hebrew and Greek words. Of these, in the Old Testament, `am, is overwhelmingly the most common (about 2,000 times), with le'om, and goy, next in order; but the various Hebrew words are used with very little or no difference in force (e.g. Pr 14:28; but, on the other hand, in Ps 44 contrast verses 12 and 14). Of the changes introduced by the Revised Version (British and American) the only one of significance (cited explicitly in the Preface to the English Revised Version) is the frequent use of the plural "peoples" (strangely avoided in the King James Version except Re 10:11; 17:15), where other nations than Israel are in question. So, for instance, in Ps…
The Hebrew word אֹ֫זֶן (*ozen*) means 'ear' and is derived from a root that suggests broadness. It refers to the physical ear as well as the organ of hearing, and can also imply the act of revealing or receiving divine revelation. The term appears in contexts such as Exodus 29:20.
אֹ֫זֶן 188 n.f. Ex 29:20 ear
ear, as part of body
especially as organ of hearing
open ears of, reveal to
base
H241 אֹ֫זֶן ear
241 'ozen o'-zen
from 238; broadness. i.e. (concrete) the ear (from its form
in man):--+ advertise, audience, + displease, ear, hearing, +
show.
see HEBREW for 0238
אֹ֫זֶן (o.zen) — ear.
: ear
1) ear, as part of the body
2) ear, as organ of hearing
3) (subjective) to uncover the ear to reveal; the receiver of divine revelation
אֹ֫זֶן (o.zen) — ear: hearing.
: hearing
1) ear, as part of the body
2) ear, as organ of hearing
3) (subjective) to uncover the ear to reveal; the receiver of divine revelation
אֹ֫זֶן (o.zen) — ear: to ears.
: to[ears_of](PERSON)
1) ear, as part of the body
2) ear, as organ of hearing
3) (subjective) to uncover the ear to reveal; the receiver of divine revelation
HC/Ncfdc/Sp3ms — Conjunction · noun common feminine dual construct · suffixHC/Ncfdc/Sp3ms
The Hebrew word אֶל (el) is primarily a preposition indicating motion towards or direction to a person or place. It can also imply entering a limit, presence at a location, or a hostile direction (against). Additionally, it may express concepts such as concerning, in addition to, or according to. The entries highlight its versatility in both physical and metaphorical contexts.
אֶל (nearly always followed by Makkeph),
prep. denoting motion to or direction towards (whether physical or mental).of motion to or unto a person or place
Where the limit is actually entered, into
Of direction towards anything
Where the motion or direction implied appears from the context to be of a hostile character, אֶל = against
Unto sometimes acquires from the context the sense of in addition to
Metaph. in regard to, concerning, on account of
Of rule or standard according to (rare)
Expressing presence at a spot, against, at, by, not merely after verbs implying motion
Prefixed to other preps. it combines with them the idea of motion or direction to
base
H413 אֶל (nearly always followed by Makkeph), . of motion to or unto a person or place
. Where the limit is actually entered, into
. Of direction towards anything
. Where the motion or direction implied appears from the context to be of a hostile character, אֶל = against
. Unto sometimes acquires from the context the sense of in addition to
. Metaph. in regard to, concerning, on account of
. Of rule or standard according to (rare)
. Expressing presence at a spot, against, at, by, not merely after verbs implying motion
. Prefixed to other preps. it combines with them the idea of motion or direction to
413 'el ale
(but only used in the shortened constructive form sel {el});
a primitive particle; properly, denoting motion towards, but
occasionally used of a quiescent position, i.e. near, with or
among; often in general, to:--about, according to ,after,
against, among, as for, at, because(-fore, -side), both...and,
by, concerning, for, from, X hath, in(- to), near, (out) of,
over, through, to(-ward), under, unto, upon, whether,
with(-in).
אֶל (el) — to(wards).
1) to, toward, unto (of motion)
2) into (limit is actually entered)
2a) in among
3) toward (of direction, not necessarily physical motion)
4) against (motion or direction of a hostile character)
5) in addition to, to
6) concerning, in regard to, in reference to, on account of
7) according to (rule or standard)
8) at, by, against (of one's presence)
9) in between, in within, to within, unto (idea of motion to)
HR — PrepositionHR
שַׁוְעָה (shav'ah) refers to a cry for help or a hallooing. It is a feminine noun derived from another Hebrew word, שָׁוַע (shav'ah), which also relates to crying. The entries consistently emphasize its meaning as a call for assistance.
[שַׁוְעָה] n.f. cry for help
base
H7775 [שַׁוְעָה] cry for help
7775 shav`ah shav-aw'
feminine of 7773; a hallooing:--crying.
see HEBREW for 07773
שַׁוְעָה (shav.ah) — cry.
cry for help
HNcfsc/Sp3mp — Noun common feminine singular construct · suffixHNcfsc/Sp3mp
