Psalms 54:2 — Word Study
WLCאֱ֭לֹהִים שְׁמַ֣ע תְּפִלָּתִ֑י הַ֝אֲזִ֗ינָה לְאִמְרֵי־ פִֽי׃
BSALebobôwʼ ZiphiteZîyphîy to sayʼâmar ShaulShâʼûwl notlôʼ DavidDâvid to hideçâthar withʻim
| Greek | English | Parsing |
|---|---|---|
| אֱ֭לֹהִים | O God | Noun common, masculine plural absolute |
| שְׁמַ֣ע | hear | Verb, Qal, imperative second person masculine singular |
| תְּפִלָּתִ֑י | prayer my | Noun common feminine singular construct, suffix |
| הַ֝אֲזִ֗ינָה | give ear ! | Verb hiphil imperative second person masculine singular, suffix |
| לְאִמְרֵי־ | to [the] words of | Preposition, noun common masculine plural construct |
| פִֽי׃ | mouth my | Noun common masculine singular construct, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Hear my prayer, O God; listen to the words of my mouth. |
| KJV | Hear my prayer, O God; give ear to the words of my mouth. |
| ASV | Hear my prayer, O God; Give ear to the words of my mouth. |
| YLT | O God, hear my prayer, Give ear to the sayings of my mouth, |
| WEB | Hear my prayer, God. Listen to the words of my mouth. |
| BBE | Let my prayer come before you, O God; give ear to the words of my mouth. |
Where they part company is not significant; all translations agree on the essential meanings here.
The verse consists of a main clause followed by a subordinate imperative phrase, emphasizing the urgency of the request.
5 commentators on this verse
Gill, Jamieson, Trapp, AdamClarke & more — read them ›
clause
verbבּוֹא
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 54:2
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 Plea for Helpgenerated
Psalm 54:2 expresses a heartfelt plea from the psalmist to God, asking Him to hear and listen to his prayer and the words he speaks. This psalm reflects a time of distress, as seen in the surrounding verses, where the psalmist feels threatened by enemies and seeks divine intervention and support. The urgency of the request highlights the importance of prayer in moments of trouble and the need for God's attention.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 5:1–3 | Give ear to my words, O LORD; consider my groaning. |
| 2 | Psalm 13:3 | Consider me and respond, O LORD my God. Give light to my eyes, lest I sleep in death, |
| 3 | Psalm 55:1–2 | Listen to my prayer, O God, and do not ignore my plea. |
| 4 | Psalm 130:2 | O Lord, hear my voice; let Your ears be attentive to my plea for mercy. |
| 5 | Psalm 143:7 | Answer me quickly, O LORD; my spirit fails. Do not hide Your face from me, or I will be like those who descend to the Pit. |
The Treasury of Scripture Knowledge — 5 references, hung on the phrase they belong to
The Key Word — אֱלֹהִים, 'E.lo.Himgenerated
The word אֱלֹהִים (elohiym) is a plural noun that often refers to the one supreme God in the Old Testament. It signifies divine majesty and power, and while it can denote other divine beings, in this context, it clearly addresses the one true God.
This noun is used here to invoke God's attention, emphasizing the psalmist's recognition of God as the ultimate authority and creator. The parsing as a masculine plural absolute indicates its strength and significance in the Hebrew language.
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 verse contains a main clause with the finite verb שְׁמַע, hear, which governs the request to God. The structure emphasizes the direct plea for God’s attention, showing the urgency of the psalmist's situation.
The sentence is straightforward, with the imperative שְׁמַע leading, followed by the object תְּפִלָּתִי and a second imperative phrase הַ֝אֲזִ֗ינָה, creating a rhythm of supplication.
Septuagint Backgroundgenerated
In the Septuagint, the Hebrew אֱלֹהִים is rendered as ἐν, indicating a focus on the divine presence. This choice emphasizes God's involvement in the psalmist's plea.
The Greek translation captures the essence of the Hebrew, though the exact nuances may differ, reflecting the translators' understanding of God’s role in listening to prayers.
In plain words — the whole versegenerated
Psalm 54:2 is a prayer where the psalmist asks God to hear his prayer and listen to the words he speaks. This plea reflects a time of trouble, showing the importance of seeking God's help in distress.
Frequently Asked Questionsgenerated
The psalmist is asking God to pay attention to his heartfelt request for help and support.
This title acknowledges God's supreme authority and power, reflecting the psalmist's reliance on Him.
This emphasizes the psalmist's desire for God to hear not just his prayer but the specific words he speaks, highlighting the personal nature of his plea.
It sets the tone for the psalm, which is a cry for help in times of distress, emphasizing the need for divine intervention.
Reflection Questionsgenerated
- In what situations have I turned to God in prayer, seeking His attention?
- How can I ensure that my prayers are sincere and heartfelt, like the psalmist's?
- What does it mean to me to know that God listens to my prayers?
- How can I support others in their times of distress, encouraging them to seek God in prayer?
The early church on this verse — how the Fathers read it
Early church fathers reference this verse to discuss the nature of prayer and God's attentive ear. Their quotations highlight the importance of seeking God's help in times of need.
The obvious thing for the Prophet to say was, O God, hear me. But because he is speaking as the mouthpiece of Him, Who alone knew how to pray, we are given a constantly reiterated demand that prayer shall be heard. The words of St.Early Church Fathers on Psalms 54 →
"O God, hearken to my prayer, in Your ears receive the words of my mouth" [Psalms 54:2]....To You may my prayer attain,Early Church Fathers on Psalms 54 →
Commentators on this verse — 5 expositors, verse by verse
Each of these wrote on Psalms 54:2 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleHear my prayer, O God,.... The psalmist first puts up his petitions, and then desires to be heard; his distress, and the fervency of his spirit, not suffering him to observe order; give ear to the
Read John Gill on Psalms 54 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryHear my prayer, O God; give ear to the words of my mouth. No JFB commentary on this verse.
Read Robert Jamieson on Psalms 54 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 54:2 Hear my prayer, O God; give ear to the words of my mouth.Ver. 2. Hear my prayer, O God] He runs to God by most earnest prayer, for our instance and instruction in like case; for we must prepare for the like trials, nec de cruce disputandum est otiose et velut in umbra, &c.
Read John Trapp on Psalms 54 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 2. Hear my prayer] In his straits he had recourse to God; for from him alone, for the reasons alleged above, his deliverance must proceed.
Read AdamClarke on Psalms 54 →Albert Barnes1798–1870Barnes' Notes on the BibleHear my prayer, O God - My earnest cry for deliverance from the designs of those who would betray me. Give ear to the words of my mouth - Incline thine ear to me, as one does who wishes to hear. See the notes at Psalms 17:6.
Read Albert Barnes on Psalms 54 →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 my prayer, O God; listen to the words of my mouth.
Hear my prayer, God. Listen to the words of my mouth.
Hear my prayer, O God; listen to the words of my mouth.
O God, listen to my prayer! Pay attention to what I say!
Tyndale line
Hear my prayer, O God; give ear to the words of my mouth.
Hear my prayer, O God; Give ear to the words of my mouth.
Hear my prayer, O God; give ear to the words of my mouth.
Hear my prayer, O God; give ear to the words of my mouth.
O God, heare my prayer: hearken vnto the wordes of my mouth.
Strictly literal
O God, hear my prayer; give ear to the words of my mouth.
O God, hear my prayer, Give ear to the sayings of my mouth,
O God, hear my prayer, || Give ear to the sayings of my mouth,
(54:4) O God, hear my prayer; give ear to the words of my mouth.
Hear my prayer, God; give ear to the words of my mouth.
From the Latin
Hear, O God, my prayer, and despise not my supplication:
Simplified
God, please hear my prayer; listen to what I'm saying.
Let my prayer come before you, O God; give ear to the words of my mouth.
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 align closely in this verse, with all six words matched. The Dead Sea Scrolls show some damage, with two words intact and six supplied by an editor, indicating no significant variation in the core message.
אֱ֭לֹהִים שְׁמַ֣ע תְּפִלָּתִ֑י הַ֝אֲזִ֗ינָה לְאִמְרֵי־ פִֽי׃
6 of the 6 words are matched. This is the word-by-word correspondence, not the Septuagint's own sentence — its word order and its articles are its own.
[בבוא] [הזיפים] [ויאמרו] [לשאול] [הלוא] [דויד] מסתתר עמ׳נו
2 words on the leather — 6 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 54:2
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.
אֱלֹהִים (elohiym) is a plural noun meaning 'gods' or 'God,' often referring to the supreme deity in the Old Testament. It encompasses divine beings, rulers, and judges, reflecting divine majesty and power. The term can also denote angels and is used in a superlative sense. Notably, it is sometimes combined with יהוה (YHWH), the personal name of God.
אֱלֹהִים 2570 n.m.pl.
pl. in number.
rulers, judges, either as divine representatives at sacred places or as reflecting divine majesty and power
divine ones, superhuman beings including God and angels
angels
gods
pl. intensive
god or goddess
godlike one
works of God, or things belongng to him
God
הָאֱלֹהִים the (true) God
אֱלֹהִים = God
base
H430 אֱלֹהִים n. m. pl. . pl. in number. . rulers, judges, either asdivine representatives at sacred places or as reflecting divine majesty and power
. divine ones, superhuman beings including God and angels
. angels
. gods
. pl. intensive . god or goddess
. godlike one
. works of God, or things belongng to him
. God
. הָאֱלֹהִים the (true) God
. אֱלֹהִים = God
430 'elohiym el-o-heem'
plural of 433; gods in the ordinary sense; but specifically
used (in the plural thus, especially with the article) of the
supreme God; occasionally applied by way of deference to
magistrates; and sometimes as a superlative:--angels, X
exceeding, God (gods)(-dess, -ly), X (very) great, judges, X
mighty.
see HEBREW for 0433
אֱלֹהִים (e.lo.him) — God.
This name means "gods" (plural intensive-singular meaning), "God"
Another name of ye.ho.vah (יהוה "LORD" H3068G)
אֱלֹהִים (e.lo.him) — (LORD)-Elohe.
Combined with ye.ho.vah (יהוה "LORD" H3068)
אֱלֹהִים (e.lo.him) — (Gibeath)-elohim.
Combined with giv.ah (גִּבְעָה "Gibeath" H1389)
HNcmpa — Noun common · masculine plural absoluteHNcmpa
god ('Elohim, 'El, [`Elyon], Shadday, Yahweh; Theos):
I. INTRODUCTION TO THE GENERAL IDEA
1. The Idea in Experience and in Thought
2. Definition of the Idea
3. The Knowledge of God
4. Ethnic Ideas of God
(1) Animism
(2) Fetishism
(3) Idolatry
(4) Polytheism
(5) Henotheism
(6) Pantheism
(7) Deism
(8) Semitic Monolatry
(9) Monotheism
II. THE IDEA OF GOD IN THE OLD TESTAMENT
1. The Course of Its Development
2. Forms of Its Manifestation
(1) The Face or Countenance of God
(2) The Voice and Word of God
(3) The Glory of God
(4) The Angel of God
(5) The Spirit of God
(6) The Name of God
(7) Occasional Forms
3. The Names of God
(1) Generic
(2) Attributive
(3) Yahweh
4. Pre-prophetic Conceptions of God
(1) Yahweh Alone Is the God of Israel
(a) His Early Worship
(b) Popular Religion
(c) Polytheistic Tendencies
(i) Coordination
(ii) Assimilation
(iii) Disintegration
(d) No Hebrew Goddesses
(e) Human Sacrifices
God
(A.S. and Dutch God; Dan. Gud; Ger. Gott), the name of the Divine Being. It is the rendering (1) of the Hebrew ’El, from a word meaning to be strong; (2) of ’Eloah_, plural _’Elohim. The singular form, Eloah, is used only in poetry. The plural form is more commonly used in all parts of the Bible, The Hebrew word Jehovah (q.v.), the only other word generally employed to denote the Supreme Being, is uniformly rendered in the Authorized Version by “LORD,” printed in small capitals. The existence of God is taken for granted in the Bible. There is nowhere any argument to prove it. He who disbelieves this truth is spoken of as one devoid of understanding (Ps. 14:1).
The arguments generally adduced by theologians in proof of the being of God are:
(1.) The a priori argument, which is the testimony afforded by reason.
(good). Throughout the Hebrew Scriptures two chief names are used for the one true divine Being--ELOHIM, commonly translated God in our version, and JEHOVAH, translated Lord . Elohim is the plural of Eloah (in Arabic Allah); it is often used in the short form EL (a word signifying strength , as in EL-SHADDAI, God Almighty, the name by which God was specially known to the patriarchs. (Genesis 17:1; 28:3; Exodus 6:3) The etymology is uncertain, but it is generally agreed that the primary idea is that of strength, power of effect , and that it properly describes God in that character in which he is exhibited to all men in his works, as the creator, sustainer and supreme governor of the world. The plural form of Elohim has given rise to much discussion. The fanciful idea that it…
This name, the derivation of which is uncertain, we give to that eternal, infinite, perfect, and incomprehensible Being, the Creator of all things, who preserves and governs all by his almighty power and wisdom, and is the only proper object of worship. The proper Hebrew name for God is JEHOVAH, which signifies He is. But the Jews, from a feeling of reverence, avoid pronouncing this name, substituting for it, wherever it occurs in the sacred test, the word ADONAI, Lord; except in the expression, ADONAI JEHOVAH, Lord Jehovah, for which they put, ADONAI ELOHIM, Lord God. This usage, which is not without an element of superstition, is very ancient, dating its origin some centuries before Christ; but there is no good ground for assuming its existence in the days of the inspired Old Testament writers. The proper word for God is ELOHIM, which is plural in its form, being thus used to signify…
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)
HVqv2ms — Verb · Qal · imperative second person masculine singularHVqv2ms
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)
HNcfsc/Sp1bs — 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)
HVhv2ms/Sh — 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).
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
HR/Ncmpc — Preposition · noun common masculine plural constructHR/Ncmpc
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…
The Hebrew word פֶּה (*peh*) means 'mouth' and encompasses various meanings, including the mouth of a person or animal, as well as openings or orifices. It can also refer to speech, edges, and portions. Additionally, it denotes a weight equal to one third of a shekel, found in 1 Samuel 13:21.
פֶּה 485 n.m. mouth
mouth, of man, organ of eating and drinking
external organ
much oftener, as organ of speech, of man
as laughing; panting
of God
of idols
of musical instr. = sound
of animals; hence of edge of sword
mouth = opening, orifice
extremity, end
= portion
with preps.
base
H6310 פֶּה mouth . . mouth, of man, organ of eating and drinking
. external organ
. . much oftener, as organ of speech, of man
. as laughing; panting
. of God
. of idols
. of musical instr. = sound
. of animals
. mouth = opening, orifice
. . extremity, end
. = portion
. with preps.
6310 peh peh
from 6284; the mouth (as the means of blowing), whether
literal or figurative (particularly speech); specifically
edge, portion or side; adverbially (with preposition)
according to:--accord(-ing as, -ing to), after, appointment,
assent, collar, command(-ment), X eat, edge, end, entry, +
file, hole, X in, mind, mouth, part, portion, X (should)
say(-ing), sentence, skirt, sound, speech, X spoken, talk,
tenor, X to, + two-edged, wish, word.
see HEBREW for 06284
פֶּה (peh) — lip.
: lip/mouth
peh
1) mouth
1a) mouth (of man)
1b) mouth (as organ of speech)
1c) mouth (of animals)
1d) mouth, opening, orifice (of a well, river, etc)
1e) extremity, end pim
2) a weight equal to one third of a shekel, occurs only in 1Sa 13:21
פֶּה (peh) — lip: edge.
: edge
peh
1) mouth
1a) mouth (of man)
1b) mouth (as organ of speech)
1c) mouth (of animals)
1d) mouth, opening, orifice (of a well, river, etc)
1e) extremity, end pim
2) a weight equal to one third of a shekel, occurs only in 1Sa 13:21
פֶּה (peh) — lip: word.
: word/command
peh
1) mouth
1a) mouth (of man)
1b) mouth (as organ of speech)
1c) mouth (of animals)
1d) mouth, opening, orifice (of a well, river, etc)
1e) extremity, end pim
HNcmsc/Sp1bs — Noun common masculine singular construct · suffixHNcmsc/Sp1bs