2 Chronicles 6:40 — Word Study
WLCעַתָּ֣ה אֱלֹהַ֗י יִֽהְיוּ־ נָ֤א עֵינֶ֙יךָ֙ פְּתֻח֔וֹת וְאָזְנֶ֖יךָ קַשֻּׁב֑וֹת לִתְפִלַּ֖ת הַמָּק֥וֹם הַזֶּֽה׃ ס
BSANowʻattâh [at this time, in this moment] my Godʼĕlôhîym [Elohim, the supreme God] maynâʼ Your eyesʻayin [sources of insight, understanding] behâyâh▸ openpâthach [unveiled, receptive] and Your earsʼôzen [organs of hearing, attention] attentiveqashshâb [carefully listening, heedful] to the prayer offeredtᵉphillâh [supplication, request, presented, lifted up] in thiszeh [specific, designated] placemâqôwm [location, sanctuary]
| Greek | English | Parsing |
|---|---|---|
| עַתָּ֣ה | now | Adverb |
| אֱלֹהַ֗י | O God my | Noun common masculine plural construct, suffix |
| יִֽהְיוּ־ | let them be | Verb, Qal, imperfect third person masculine plural |
| נָ֤א | please | Particle |
| עֵינֶ֙יךָ֙ | eyes your | Noun common feminine dual construct, suffix |
| פְּתֻח֔וֹת | open | Verb, Qal, participle (passive) feminine plural |
| וְאָזְנֶ֖יךָ | and ears your | Conjunction, noun common feminine dual construct, suffix |
| קַשֻּׁב֑וֹת | attentive | Adj |
| לִתְפִלַּ֖ת | to [the] prayer of | Preposition, noun common feminine singular construct |
| הַמָּק֥וֹם | the place | Particle, noun common masculine singular absolute |
| הַזֶּֽה׃ ס | this | Particle, particle |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Now, my God, may Your eyes be open and Your ears attentive to the prayer offered in this place. |
| KJV | Now, my God, let, I beseech thee, thine eyes be open, and let thine ears be attent unto the prayer that is made in this place. |
| ASV | Now, O my God, let, I beseech thee, thine eyes be open, and let thine ears be attent, unto the prayer that is made in this place. |
| YLT | 'Now, my God, let, I beseech Thee, Thine eyes be open, and Thine ears attentive, to the prayer of this place: |
| WEB | “Now, my God, let, I beg you, your eyes be open, and let your ears be attentive to the prayer that is made in this place. |
| BBE | Now, O my God, may your eyes be open and your ears awake to the prayers made in this place. |
Where they part company is קַשֻּׁב֑וֹת — see How Translations Differ.
One main verb with several phrases describing the action and its context. The structure emphasizes the relationship between God and the prayers of His people.



4 commentators on this verse
Jamieson, Ellicott, Cambridge, Barnes & more — read them ›
clause
verbהָיָה
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 — 2 Chronicles 6:40
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 Dedication of the Templegenerated
2 Chronicles 6:40 is part of Solomon's prayer during the dedication of the temple, where he implores God to be attentive to the prayers offered there. This moment marks a pivotal event in Israel's worship and relationship with God, emphasizing the temple as a sacred space for communication with the divine. Solomon's heartfelt plea reflects the importance of prayer in the life of the community and their reliance on God's presence in the temple.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 7:3 | O LORD my God, if I have done this, if injustice is on my hands, |
| 2 | Psalm 13:3 | Consider me and respond, O LORD my God. Give light to my eyes, lest I sleep in death, |
| 3 | Psalm 22:1–2 | My God, my God, why have You forsaken me? Why are You so far from saving me, so far from my words of groaning? |
| 4 | Psalm 88:1 | O LORD, the God of my salvation, day and night I cry out before You. |
| 5 | 2 Chronicles 7:15 | Now My eyes will be open and My ears attentive to the prayers offered in this place. |
The Treasury of Scripture Knowledge — 13 references, hung on the phrase they belong to
The Key Word — אֱלֹהִים, 'a.Tahgenerated
The word אֱלֹהִים (elohiym) is a plural noun meaning 'gods' or 'God,' often referring to the supreme deity in the Old Testament. It conveys divine majesty and power, encompassing not only the one true God but also other divine beings.
In this verse, Solomon addresses God as אֱלֹהִים, invoking His authority and presence. The use of this term underscores the gravity of Solomon's request, as he seeks divine attention and intervention.
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
One finite verb governs the verse — יִֽהְיוּ, let them be — with several phrases describing the subjects and objects of the prayer. The structure emphasizes the requests made to God, highlighting both His eyes and ears as attentive to the prayers offered.
The Hebrew word order places emphasis on the subjects, עֵינֶ֙יךָ֙ and אָזְנֶ֖יךָ, before the actions of being open and attentive, indicating the importance of God's active participation in the prayer.
Septuagint Backgroundgenerated
In the Septuagint, the translators chose νῦν for עַתָּ֣ה, indicating a direct correlation to the present moment. This choice maintains the immediacy of Solomon's plea.
The term ἔστωσαν corresponds to יִֽהְיוּ, which suggests a strong desire for God's active involvement, reflecting the same urgency found in the Hebrew text.
In plain words — the whole versegenerated
2 Chronicles 6:40 shows Solomon praying to God, asking Him to be attentive to the prayers offered in the temple. This prayer highlights the importance of the temple as a sacred space for worship and communication with God.
Frequently Asked Questionsgenerated
Solomon is asking God to be aware of and responsive to the prayers made in the temple, indicating a desire for divine attention.
The temple is the designated place for worship and prayer, representing God's presence among His people and serving as a focal point for their spiritual lives.
The word 'please' expresses Solomon's humility and earnestness in his request, showing respect and a plea for God's favor.
This verse reflects a common theme in the Bible where individuals seek God's attention and intervention through prayer, similar to prayers found in the Psalms.
Reflection Questionsgenerated
- How can I ensure that my prayers are sincere and directed towards God?
- What does it mean for me to invite God to be attentive to my prayers?
- In what ways can I create a sacred space for prayer in my own life?
- How does understanding God's nature as attentive and responsive influence my prayer life?
Commentators on this verse — 4 expositors, verse by verse
Each of these wrote on 2 Chronicles 6:40 itself, not merely on the chapter around it.
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryThen hear thou from the heavens, even from thy dwelling place, their prayer and their supplications, and maintain their cause, and forgive thy people which have sinned against thee. No JFB commentary on these verses.
Read Robert Jamieson on 2 Chronicles 6 →
Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(40-42) THE .(40) Let, I beseech thee, thine eyes be open.—Comp. 2 Chronicles 6:20, supr., and 2 Chronicles 7:15; also 1 Kings 8:52. And let thine ears be attent.—Attentive, listening (qas‘s‘ûbôth). The same phrase recurs (2 Chronicles 7:15), which is, in fact, a repetition of the whole verse in the shape of a Divine promise, Qas‘s‘ûbôth occurs, besides, only in the late Psalms 130:2. The prayer that is made in this place.—See margin. “The prayer of this place” is a strange phrase, only occurring here and in 2 Chronicles 7:15.
Read Charles John Ellicott on 2 Chronicles 6 →
CambridgeThe Cambridge Bible for Schools and Colleges40–42. (No parallel in 1 Kings). The Invocation The end of the prayer in 1 Kings 8:51-53 is quite different.
Read Cambridge on 2 Chronicles 6 →
Albert Barnes1798–1870Barnes' Notes on the BibleIn Kings, a different conclusion takes the place of these verses. The document from which both writers copied contained the full prayer of dedication, which each givcs in a somewhat abbreviated form.
Read Albert Barnes on 2 Chronicles 6 →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
Now, my God, may Your eyes be open and Your ears attentive to the prayer offered in this place.
“Now, my God, let, I beg you, your eyes be open, and let your ears be attentive to the prayer that is made in this place.
Now, my God, may Your eyes be open and Your ears attentive to the prayer offered in this place.
“Now, my God, may you be attentive and responsive to the prayers offered in this place.
Tyndale line
Now, my God, let, I beseech thee, thine eyes be open, and let thine ears be attent unto the prayer that is made in this place.
Now, O my God, let, I beseech thee, thine eyes be open, and let thine ears be attent, unto the prayer that is made in this place.
Now, O my God, let, I beseech thee, thine eyes be open, and let thine ears be attent, unto the prayer that is made in this place.
Now, my God, let, I beseech thee, thy eyes be open, and let thy ears be attentive to the prayer that is made in this place.
Nowe my God, I beseech thee, let thine eyes be open, and thine eares attent vnto the prayer that is made in this place.
Strictly literal
Now, my God, I beseech thee, let thine eyes be open and let thine ears be attentive unto the prayer [that is made] in this place.
'Now, my God, let, I beseech Thee, Thine eyes be open, and Thine ears attentive, to the prayer of this place:
Now my God, I implore You, let Your eyes be open and Your ears attentive to the prayer of this place.
Now, my God, let I beseech thee, thy eyes be open, and thy ears be attentive unto the prayer on this place.
Now, my God, I beg you, let your eyes be open, and let your ears be attentive to the prayer that is made in this place.
From the Latin
For thou art my God: let thy eyes, I beseech thee, be open, and let thy ears be attentive to the prayer, that is made in this place.
Simplified
Now my God, please open your eyes, and may your ears pay attention to the prayers offered in this place.
Now, O my God, may your eyes be open and your ears awake to the prayers made in this place.
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 of 2 Chronicles 6:40 reads, "Now, my God, may Your eyes be open and Your ears attentive to the prayer offered in this place." The Septuagint closely matches this text, with 10 out of 11 words corresponding, although it presents the words in a different order and structure, reflecting its own translation style. There are no significant differences in meaning between the two texts, indicating a strong agreement in this verse. The Samaritan Pentateuch and the Dead Sea Scrolls do not provide additional variants for this particular verse, confirming the consistency of the Masoretic Text and the Septuagint in this instance.
עַתָּ֣ה אֱלֹהַ֗י יִֽהְיוּ־ נָ֤א עֵינֶ֙יךָ֙ פְּתֻח֔וֹת וְאָזְנֶ֖יךָ קַשֻּׁב֑וֹת לִתְפִלַּ֖ת הַמָּק֥וֹם הַזֶּֽה׃ ס
10 of the 11 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 2 Chronicles 6:40
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.
עַתָּ֫ה (attah) is an adverb of time meaning 'now.' It can also function as a conjunction or expletive, indicating immediacy or a current moment. The word is derived from a related term, עַת (att), and is used in various contexts to denote the present time.
עַתָּ֫ה 435, עָ֑֫תָּה, adv. of time, now
base
H6258 עַתָּ֫ה, עָ֑֫תָּה of time, now
6258 `attah at-taw'
from 6256; at this time, whether adverb, conjunction or
expletive:--henceforth, now, straightway, this time, whereas.
see HEBREW for 06256
עַתָּ֫ה (at.tah) — now.
1) now
1a) now
1b) in phrases
Adv — AdverbHD
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)
N-mp | Suff — Noun common masculine plural construct · suffixHNcmpc/Sp1bs
The Hebrew word הָיָה (hayah) is a primitive root meaning to exist or become, and it encompasses a range of meanings including to happen, occur, and come to pass. It is often used in narrative contexts, particularly in phrases like "and it came to pass." The word can also denote a state of being or existence, and it appears frequently in various forms throughout the Old Testament.
הָיָה 3570 vb. fall out, come to pass, become, be
Qal
Fall out, happen
occur, take place, come about, come to pass
esp. & very oft., come about, come to pass
וַיְהִי and it came to pass that, most often (c. 292 t.)
rarely also Pf. c. וְ conj. וְהָיָה
less oft. וְהָיָה Pf. consec. and it shall come to pass, or frequentat. came to pass (repeatedly, etc.)
Come into being, become
abs., in lively narrative, arise, appear, come
sq. prep.
become
sq. pred. noun (to be viewed as implicit accus.)
sq. pred. adj.
become like
sq. pred. לְ pers.
sq. לְ pred.
oft. c. לְ pred. לְ pers.
with עַל and לְ
sts. c. לְ pers. only = became the property of, come into the possession of
Be (often with subbordinate idea of becoming)
exist, be in existence
abide, remain, continue
with word of locality, be in or at a place, be situated, stand, lie
as copula, joining subj. & pred.
H1961 הָיָה fall out, come to pass, become, be .. . . Fall out, happen
. occur, take place, come about, come to pass
. esp. & very oft., come about, come to pass . . וַיְהִי and it came to pass that, most often (c. 292 t.)
. rarely also Pf. c. וְ conj. וְהָיָה
. less oft. וְהָיָה Pf. consec. and it shall come to pass, or frequentat. came to pass (repeatedly, etc.)
. Come into being, become . . abs., in lively narrative, arise, appear, come
. sq. prep.
. become . sq. pred. noun (to be viewed as implicit accus.)
. sq. pred. adj.
. become like
. sq. pred. + לְ pers.
. sq. לְ pred.
. oft. c. לְ pred. + לְ pers.
. with עַל and לְ
. sts. c. לְ pers. only = became the property of, come into the possession of
. Be (often with subbordinate idea of becoming) . exist, be in existence
. abide, remain, continue
1961 hayah haw-yaw
a primitive root (compare 1933); to exist, i.e. be or become,
come to pass (always emphatic, and not a mere copula or
auxiliary):--beacon, X altogether, be(-come), accomplished,
committed, like), break, cause, come (to pass), do, faint,
fall, + follow, happen, X have, last, pertain, quit
(one-)self, require, X use.
see HEBREW for 01933
הָיָה (ha.yah) — to be.
1) to be, become, come to pass, exist, happen, fall out
1a) (Qal)
1a1) ---
1a1a) to happen, fall out, occur, take place, come about, come to pass
1a1b) to come about, come to pass
1a2) to come into being, become
1a2a) to arise, appear, come
1a2b) to become
1a2b1) to become
1a2b2) to become like
1a2b3) to be instituted, be established
1a3) to be
1a3a) to exist, be in existence
1a3b) to abide, remain, continue (with word of place or time)
1a3c) to stand, lie, be in, be at, be situated (with word of locality)
1a3d) to accompany, be with
1b) (Niphal)
1b1) to occur, come to pass, be done, be brought about
1b2) to be done, be finished, be gone
V-Qal-Juss-3mp — Verb · Qal · imperfect third person masculine pluralHVqi3mp
נָא (na') is a Hebrew particle used primarily for entreaty or exhortation, meaning 'I pray,' 'now,' or 'please.' It often appears attached to verbs in the imperative or future forms, and can also modify interjections, adverbs, or conjunctions. The entries consistently emphasize its role in expressing a plea or request.
נָא part. of entreaty or exhortation, I (we) pray, now (enclitic)
base
H4994 נָא I (we) pray, now (enclitic)
4994 na' naw
a primitive particle of incitement and entreaty, which may
usually be rendered: "I pray," "now," or "then"; added mostly
to verbs (in the Imperative or Future), or to interjections,
occasionally to an adverb or conjunction:--I beseech (pray)
thee (you), go to, now, oh.
נָא (na) — please.
1) I (we) pray, now, please
1a) used in entreaty or exhortation
Part — ParticleHTj
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
N-cd | Suff — Noun common feminine dual construct · suffixHNcfdc/Sp2ms
פָּתַח (pathach) is a Hebrew verb meaning 'to open' and can refer to various actions such as opening doors, loosening restraints, or engraving. It has different forms, including Qal (to open), Niphal (to be opened), and Piel (to engrave). The entries highlight its literal and figurative uses, but there is some overlap in meaning regarding its applications in opening and engraving.
פָּתַח vb. open
Qal open sack
Niph. be opened
Pi. be opened
free, i.e. ungird, camels
loosen (and remove) sack-cloth
open gates, doors
Hithp. loosen thee the fetters of thy neck
base
[פָּתַח] vb. Pi. engrave
Pu. stones engraved with the engravings of a signet.
base
H6605a פָּתַח open .open sack
. be opened
. be opened . free, i.e. ungird, camels
. loosen (and remove) sack-cloth
. open gates, doors
. loosen thee the fetters of thy neck
H6605b פָּתַח Pi. engrave
6605 pathach paw-thakh'
a primitive root; to open wide (literally or figuratively);
specifically, to loosen, begin, plough, carve:--appear, break
forth, draw (out), let go free, (en-)grave(-n), loose (self),
(be, be set) open(-ing), put off, ungird, unstop, have vent.
פָּתַח (pa.tach) — to open.
1) to open
1a) (Qal) to open
1b) (Niphal) to be opened, be let loose, be thrown open
1c) (Piel)
1c1) to free
1c2) to loosen
1c3) to open, open oneself
1d) (Hithpael) to loose oneself
Aramaic equivalent: pe.tach (פְּתַח "to open" H6606)
פָּתַח (pa.tach) — to engrave.
1) to carve, engrave
1a) (Piel) to engrave
1b) (Pual) to be engraved
V-Qal-Inf-c — Verb · Qal · participle (passive) feminine pluralHVqsfpa
o'-p'-n: In the Old Testament represents chiefly pathach, but also other words, as galah, "to uncover"; of the opening of the eyes in vision, etc. (thus Balaam, Nu 22:31; 24:4; compare Job 33:16; 36:10; Ps 119:18; Jer 32:11,14). In the New Testament the usual word is anoigo (of opening of mouth, eyes, heavens, doors, etc.). A peculiar word, trachelizomai (literally, to have the neck bent back, to be laid bare), is used for "laid open" before God in Heb 4:13.
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
Conj | N-fd | Suff — Conjunction · noun common feminine dual construct · suffixHC/Ncfdc/Sp2ms
קַשָּׁב (qashshab) and קַשֻּׁב (qashshub) both mean 'attentive' and are considered variants of the same word. They are derived from a root meaning 'to hearken.' The entries consistently emphasize the meaning of attentiveness without significant disagreement among the lexicons.
[קַשָּׁב] adj. attentive
base
[קַשֻּׁב] adj. id. [s.dr.ac]
base
H7183a קַשָּׁב attentive H7183b קַשֻּׁב id. [7183a]
7183 qashshab kash-shawb'
or qashshub {kash-shoob'}; from 7181;
hearkening:--attent(-ive).
see HEBREW for 07181
קַשָּׁב (qash.shav) — attentive.
attentive
Another spelling of qash.shuv (קַשֻּׁב "attentive" H7183B)
קַשֻּׁב (qash.shuv) — attentive.
attentive
Also means: qash.shav (קַשָּׁב "attentive" H7183A)
Adj — AdjHAafpa
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)
Prep | N-fs — Preposition · noun common feminine singular constructHR/Ncfsc
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…
מָקוֹם (maqom) means 'place' and encompasses a variety of contexts, including a standing place, station, or post. It can refer to human abodes, localities, regions, and even figurative conditions of body or mind. The term is derived from a root meaning 'standing' and is used broadly in the Old Testament.
מָקוֹם, מָקֹם 399 n.m. standing-place, place
standing-place
station, where soldiers are placed
post, office
place where a thing belongs
esp.
place of human abode
of י׳’s abode
place
in gen. place, locality, spot
space, room
space, distance, between
region, quarter, direction
peculiar uses
base
H4725 מָקוֹם, מָקֹם standing-place, place . . standing-place
. station, where soldiers are placed
. post, office
. . place where a thing belongs
. esp. . place of human abode
. of י׳’s abode
. place
. in gen. place, locality, spot
. . space, room
. space, distance, between
. region, quarter, direction
. peculiar uses
4725 maqowm maw-kome'
or maqom {maw-kome'}; also (feminine) mqowmah {mek-o-mah'};
or mqomah {mek-o-mah'}; from 6965; properly, a standing, i.e.
a spot; but used widely of a locality (general or specific);
also (figuratively) of a condition (of body or
mind):--country, X home, X open, place, room, space, X
whither(-soever).
see HEBREW for 06965
מָקוֹם (ma.qom) — place.
1) standing place, place
1a) standing place, station, post, office
1b) place, place of human abode
1c) city, land, region
1d) place, locality, spot
1e) space, room, distance
1f) region, quarter, direction
1g) give place to, instead of
Art | N-ms — Particle · noun common masculine singular absoluteHTd/Ncmsa
plas: Normally for maqom, Old Testament, and topos, New Testament, but in the King James Version "place" represents a great number of Hebrew and Greek words, often used with no difference in force (e.g. 2Ch 35:10,15). the Revised Version (British and American) has made few changes, but occasionally has attempted to specialize the meaning (Ge 40:13; Job 37:8; Ac 8:32; Jas 3:11, etc.).
זֶה (zeh) is a demonstrative pronoun meaning 'this' or 'here.' It can stand alone, be used appositively, or function as a predicate. The word can also attach enclitically to interrogative pronouns, adding emphasis and directness. In poetry, it may serve as a relative pronoun, though this usage is rare.
זֶה demonstr.pron. and adv.; fem. זֹאת, once זֹאתָה; this, here
standing alone
In appos. to subst.
More oft. as pred.
It is attached enclitically, almost as an adv., to certain words, esp. interrog. pronouns, to impart, in a manner often not reproducible in Engl. idiom, directness and force, bringing the question or statement made into close relation with the speaker.
In poetry, as a relative pron. (rare)
With prefixes (in special senses)
base
H2088 זֶה demonstr. pron. and adv.; fem. זֹאת, once זֹאתָה; this, here . standing alone
. In appos. to subst.
. More oft. as pred.
. It is attached enclitically, almost as an adv., to certain words, esp. interrog. pronouns, to impart, in a manner often not reproducible in Engl. idiom, directness and force, bringing the question or statement made into close relation with the speaker.
. In poetry, as a relative pron. (rare)
. With prefixes (in special senses)
2088 zeh zeh
a primitive word; the masculine demonstrative pronoun, this
or that:--he, X hence, X here, it(-self), X now, X of him, the
one...the other, X than the other, (X out of) the (self) same,
such (a one) that, these, this (hath, man), on this side...on
that side, X thus, very, which. Compare 2063, 2090, 2097,
2098.
see HEBREW for 02063
see HEBREW for 02090
see HEBREW for 02097
see HEBREW for 02098
זֶה (zeh) — this.
1) this, this one, here, which, this...that, the one...the other, another, such
1a) (alone)
1a1) this one
1a2) this...that, the one...the other, another
1b) (appos to subst)
1b1) this
1c) (as predicate)
1c1) this, such
1d) (enclitically)
1d1) then
1d2) who, whom
1d3) how now, what now
1d4) what now
1d5) wherefore now
1d6) behold here
1d7) just now
1d8) now, now already
1e) (poetry)
1e1) wherein, which, those who
1f) (with prefixes)
1f1) in this (place) here, then
1f2) on these conditions, herewith, thus provided, by, through this, for this cause, in this matter
1f3) thus and thus
1f4) as follows, things such as these, accordingly, to that effect, in like manner, thus and thus
1f5) from here, hence, on one side...on the other side
1f6) on this account
1f7) in spite of this, which, whence, how
Art | Pron — Particle · particleHTd/Tm
