Habakkuk 1:2 — Word Study
WLCעַד־ אָ֧נָה יְהוָ֛ה שִׁוַּ֖עְתִּי וְלֹ֣א תִשְׁמָ֑ע אֶזְעַ֥ק אֵלֶ֛יךָ חָמָ֖ס וְלֹ֥א תוֹשִֽׁיעַ׃
BSAHow longʻad O LORDYᵉhôvâh [Yehovah] must I call for helpshâvaʻ■ [cry out, shout] but You do notlôʼ [refuse to] hearshâmaʻ▸ or cry outzâʻaq▸ [shout, proclaim] to Youʼêl Violencechâmâç [cruelty, injustice] but You do notlôʼ [fail to] saveyâshaʻ▸ [rescue, deliver]
| Greek | English | Parsing |
|---|---|---|
| עַד־ | until | Preposition |
| אָ֧נָה | when? | Particle |
| יְהוָ֛ה | O Yahweh | Noun proper |
| שִׁוַּ֖עְתִּי | have I cried for help | Verb, Piel, perfect first person common singular |
| וְלֹ֣א | and not | Conjunction, particle |
| תִשְׁמָ֑ע | you will hear | Verb, Qal, imperfect second person masculine singular |
| אֶזְעַ֥ק | I cry out | Verb, Qal, imperfect first person common singular |
| אֵלֶ֛יךָ | to you | Preposition, suffix |
| חָמָ֖ס | violence | Noun common, masculine singular absolute |
| וְלֹ֥א | and not | Conjunction, particle |
| תוֹשִֽׁיעַ׃ | you save | Verb, Hiphil, imperfect second person masculine singular |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | How long, O LORD, must I call for help but You do not hear, or cry out to You, “Violence!” but You do not save? |
| KJV | O LORD, how long shall I cry, and thou wilt not hear! even cry out unto thee of violence, and thou wilt not save! |
| ASV | O Jehovah, how long shall I cry, and thou wilt not hear? I cry out unto thee of violence, and thou wilt not save. |
| YLT | Till when, O Jehovah, have I cried, And Thou dost not hear? I cry unto Thee — 'Violence,' and Thou dost not save. |
| WEB | Yahweh, how long will I cry, and you will not hear? I cry out to you “Violence!” and will you not save? |
| BBE | How long, O Lord, will your ears be shut to my voice? I make an outcry to you about violent behaviour, but you do not send salvation. |
Where they part company is חָמָס — see How Translations Differ.
The structure reveals a main question followed by responses that highlight the prophet's feelings of abandonment.







8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbשָׁוַע
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 — Habakkuk 1:2
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 — The Burden of Habakkukgenerated
Habakkuk 1:2 reveals the prophet's anguish as he calls out to the LORD, questioning the silence in the face of violence and injustice. This sets the stage for a deeper exploration of God's response to human suffering and the seeming absence of justice. Habakkuk's cry mirrors the sentiments found in other psalms, such as Psalm 13:1-2, where the faithful seek answers from God amidst their trials.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 13:1–2 | How long, O LORD? Will You forget me forever? How long will You hide Your face from me? |
| 2 | Psalm 74:9–10 | There are no signs for us to see. There is no longer any prophet. And none of us knows how long this will last. |
| 3 | Psalm 94:3 | How long will the wicked, O LORD, how long will the wicked exult? |
| 4 | Revelation 6:10 | And they cried out in a loud voice, “How long, O Lord, holy and true, until You avenge our blood and judge those who dwell upon the earth?” |
| 5 | 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? |
The Treasury of Scripture Knowledge — 7 references, hung on the phrase they belong to
The Key Word — יְהוָ֛ה, Yah.wehgenerated
The name יְהוָ֛ה (Yahweh) is the proper name for God in the Hebrew Bible, signifying His eternal and self-existent nature. It is often translated as 'LORD' in English versions, reflecting its sacredness and significance in the Jewish faith.
In this verse, Habakkuk addresses Yahweh directly, emphasizing a personal relationship and the urgency of his plea. The use of this name highlights the covenantal aspect of God's relationship with Israel, as Habakkuk seeks intervention in a time of distress.
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 is structured around a series of clauses, with the main verb שִׁוַּ֖עְתִּי (have I cried for help) leading the sentence. This verb is followed by two clauses that describe the actions of the speaker and the responses of Yahweh.
The word order emphasizes the urgency of Habakkuk's cries and his feelings of abandonment, as he juxtaposes his calls for help with God's silence. The structure reflects a lamenting style common in Hebrew poetry.
Septuagint Backgroundgenerated
In the Septuagint, יְהוָ֛ה is rendered as κύριε (kurios), meaning 'Lord.' This translation maintains the authority and reverence associated with God's name.
The Greek word for חָמָס is ἀδικούμενος (adikoumenos), which conveys a sense of injustice or wrongdoing, aligning with the original Hebrew's connotations of violence and oppression.
In plain words — the whole versegenerated
Habakkuk 1:2 shows the prophet crying out to the LORD, asking how long he must wait for help while witnessing violence and injustice. His plea reflects a deep sense of urgency and a desire for divine intervention in troubling times.
Frequently Asked Questionsgenerated
Habakkuk is expressing his frustration and desperation, asking God how long he must endure suffering and injustice without receiving help.
He is lamenting the presence of violence and injustice in his society, seeking God's attention to intervene and address these wrongs.
Yahweh signifies the covenantal relationship between God and Israel, emphasizing His authority and the expectation of His responsiveness to His people's cries.
This verse parallels other laments in the Psalms, where the faithful express their anguish and seek God's intervention in times of distress.
Reflection Questionsgenerated
- In what areas of my life do I feel unheard by God, and how can I express those feelings to Him?
- How can I better recognize and respond to the injustices around me, as Habakkuk did?
- What does it mean for me to call out to God in times of trouble?
- How can I cultivate a deeper understanding of God's character as I navigate my own struggles?
The early church on this verse — how the Fathers read it
The commentary from Theodore of Mopsuestia interprets Habakkuk's lament as a genuine expression of the prophet's distress, rather than a censure against God.
It is not as though bringing a censure against God that the prophet says this. Rather, he speaks this way as it is the custom with people who are in some sort of trouble or who are righteously indignant with those responsible to present…Early Church Fathers on Habakkuk 1 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Habakkuk 1:2 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleO Lord, how long shall I cry, and thou wilt not hear!.... The prophet having long observed the sins and iniquities of the people among whom he lived, and being greatly distressed in his mind on
Read John Gill on Habakkuk 1 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryO LORD, how long shall I cry, and thou wilt not hear! even cry out unto thee of violence, and thou wilt not save! O Lord, how long shall I cry ... even cry out unto thee of violence ... Why dost thou show me iniquity?
Read Robert Jamieson on Habakkuk 1 →
Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleO Lord: unto God alone he makes his application, as only able to redress all grievances. How long! it may be some years he had preached, and in preaching had complained and cried out against wickedness. Shall I cry, unto men in thy name, and unto thee in prayer and supplication. And thou wilt not hear; give answer by correcting or punishing the bad, and by rescuing and delivering the good; by appearing a just Arbitrator and Judge of both. Cry out, with submission, not murmuring, not impatient, not distrusting the justice or mercy of God. Unto thee, who art more displeased than I or any one else can be disquieted with that I complain of, who art by office and word bound to restrain violence…
Read Matthew Poole on Habakkuk 1 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsHabakkuk 1:2 O LORD, how long shall I cry, and thou wilt not hear! [even] cry out unto thee [of] violence, and thou wilt not save!Ver. 2. O Lord, how long shall I cry, and thou wilt not hear?] Lo, this is the confidence of a good conscience towards God, 1 Peter 3:21, when it is parleying with him by prayers and bold intercessions (εντευξεις), 1 Timothy 2:1, it dare plead, as Jeremiah 12:1, and interrogate, as Romans 8:33-35 Isaiah 63:15, and expostulate, as David often: when God seems to be asleep, he wakes him; when to delay, he quickens him; when to have lost his wonted kindness, he finds it for him; so doth Habakkuk here; for he knew he might do it. See his holy boldness beneath…
Read John Trapp on Habakkuk 1 →
Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(2) Even cry out.—The latter half of the verse is best rendered “Even cry unto thee ‘Violence!’ and thou wilt not save.” The single word “violence!” (châmâs) occurs elsewhere, as an appeal for assistance, used as we use the cry “murder!” “fire!” &c., among ourselves. (See Jeremiah 20:8, Job 19:7.)
Read Charles John Ellicott on Habakkuk 1 →
AdamClarkeAdam Clarke's Commentary on the BibleVerse 2. O Lord, how long shall I cry] The prophet feels himself strongly excited against the vices which he beheld; and which, it appears from this verse, he had often declaimed against, but in vain; the people continued in their vices, and God in his longsuffering. Habakkuk begins his prophecy under a similar feeling, and nearly in similar words, as Juvenal did his Satires: - Semper ego auditor tantum? Nunquamne reponam? Vexatus toties rauci Theseide Codri? Sat. i. 1. "Shall I always be a hearer only? Shall I never reply? So often vexed?" Of violence] The most unlawful and outrageous acts.
Read AdamClarke on Habakkuk 1 →
CambridgeThe Cambridge Bible for Schools and Colleges2–4. The Prophet’s complaint that he has long cried out against evils unheard 2. how long shall I cry] lit. shall I have cried? Exodus 10:3; Exodus 16:28; Psalms 80:4. The prophet’s cry extends back into the past. But though he has been long crying he has received no answer from Heaven; the evil proceeds unchecked, even unregarded of God (Habakkuk 1:3). wilt not hear] dost not hear. even cry out unto thee of violence] I cry out unto thee of violence (or, Violence! this being the word which forms his cry). Job 19:7; Jeremiah 20:8. The term “violence” is equivalent to wrong, injury, whether accompanied with force or not, Genesis 16:5. wilt not save] dost not save, or, give deliverance, Psalms…
Read Cambridge on Habakkuk 1 →
Albert Barnes1798–1870Barnes' Notes on the BibleO Lord, how long shall I cry - Literally, “how long have I cried so intensely to Thee?” Because it is always the cry of the creature to the One who alone can hear or help - its God.
Read Albert Barnes on Habakkuk 1 →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
How long, O LORD, must I call for help but You do not hear, or cry out to You, “Violence!” but You do not save?
Yahweh, how long will I cry, and you will not hear? I cry out to you “Violence!” and will you not save?
How long, O LORD, must I call for help but You do not hear, or cry out to You, “Violence!” but You do not save?
How long, Lord, must I cry for help? But you do not listen! I call out to you, “Violence!” But you do not intervene!
Tyndale line
O LORD, how long shall I cry, and thou wilt not hear! even cry out unto thee of violence, and thou wilt not save!
O Jehovah, how long shall I cry, and thou wilt not hear? I cry out unto thee of violence, and thou wilt not save.
O LORD, how long shall I cry, and thou wilt not hear? I cry out unto thee of violence, and thou wilt not save.
O LORD, how long shall I cry, and thou wilt not hear! even cry out to thee of violence, and thou wilt not save!
O Lord, howe long shall I crye, and thou wilt not heare! euen crye out vnto thee for violence, and thou wilt not helpe!
Strictly literal
Jehovah, how long shall I cry and thou wilt not hear? I cry out unto thee, Violence! and thou dost not save.
Till when, O Jehovah, have I cried, And Thou dost not hear? I cry unto Thee — 'Violence,' and Thou dost not save.
Until when, O YHWH, have I cried, || And You do not hear? I cry to You, “Violence!” And You do not save.
How long, O Lord, have I entreated [thee], and thou wouldst not hear? [how long] shall I cry out unto thee [because of] violence, and thou wilt not save?
“Yahweh, how long will I cry for help, and you will not hear? I cry out to you, 'Violence!' but you will not save.
From the Latin
How long, O Lord, shall I cry, and thou wilt not hear? shall I cry out to thee suffering violence, and thou wilt not save?
Simplified
Lord, how long do I have to cry out for help and you don't listen? I cry out, “Violence!” but you don't save us from it.
How long, O Lord, will your ears be shut to my voice? I make an outcry to you about violent behaviour, but you do not send salvation.
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 Habakkuk 1:2 reads, "עד־אנה יהוה שועתי ולא תשמע אזעק אליך חמס ולא תושיע" which translates to, "How long, O LORD, must I call for help but You do not hear, or cry out to You, 'Violence!' but You do not save?" The Septuagint agrees with the Masoretic Text in terms of the overall meaning and wording, as all 11 words correspond directly, though the order and articles may differ due to the nature of translation. No significant differences are noted in the Samaritan Pentateuch or the Dead Sea Scrolls for this verse, indicating a strong consistency across these ancient witnesses regarding the text of Habakkuk 1:2.
עַד־ אָ֧נָה יְהוָ֛ה שִׁוַּ֖עְתִּי וְלֹ֣א תִשְׁמָ֑ע אֶזְעַ֥ק אֵלֶ֛יךָ חָמָ֖ס וְלֹ֥א תוֹשִֽׁיעַ׃
11 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 Habakkuk 1:2
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.
עַד (ad) primarily functions as a preposition, adverb, or conjunction meaning 'until,' 'up to,' or 'as far as.' It can denote spatial, temporal, or degree-related contexts, such as 'even to' or 'while.' The entries indicate its use in poetry and in various combinations, but there is no significant disagreement among the lexicons regarding its meanings.
עַד, in poetry עֲדֵי prep. as far as, even to, up to, until, while
prep.
of space
Of time
Of degree
conj.
until
While
Of degree, to the point that, so that even (rare)
עַד לְ, a strengthened form for עַד. Thus
of space
Of time
Of degree
base
H5704 עַד, in poetry עֲדֵי as far as, even to, up to, until, while . prep. . of space
. Of time
. Of degree
. conj. . until
. While
. Of degree, to the point that, so that even (rare)
. עַד לְ, a strengthened form for עַד. Thus . of space
. Of time
. Of degree
5704 `ad ad
properly, the same as 5703 (used as a preposition, adverb or
conjunction; especially with a preposition); as far (or long,
or much) as, whether of space (even unto) or time (during,
while, until) or degree (equally with):--against, and, as,
at, before, by (that), even (to), for(-asmuch as),
(hither-)to, + how long, into, as long (much) as, (so) that,
till, toward, until, when, while, (+ as) yet.
see HEBREW for 05703
עַד (ad) — till.
prep
1) as far as, even to, until, up to, while, as far as
1a) of space
1a1) as far as, up to, even to
1b) in combination
1b1) from...as far as, both...and (with 'min' -from)
1c) of time
1c1) even to, until, unto, till, during, end
1d) of degree
1d1) even to, to the degree of, even like
conj
2) until, while, to the point that, so that even
Aramaic equivalent: ad (עַד "till" H5705)
Prep — PrepositionHR
אָן (an) is an adverb meaning 'where?' or 'whither?'. It can also refer to time, asking 'when?' or 'how long?'. The word is derived from a root meaning to indicate place or time, and it is used in contexts that inquire about location or duration.
אָן adv. where? or whither?
base
H575 אָן where? or whither?
575 'an awn
or manah {aw-naw'}; contracted from 370; where?; hence,
whither?, when?; also hither and thither:--+ any (no)
whither, now, where, whither(-soever).
see HEBREW for 0370
אָן (an) — where?.
1) where?, whither? (of place)
2) when?, until when?, how long? (of time)
HTi — ParticleHTi
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
שָׁוַע (shava`) is a Hebrew verb meaning to cry out, particularly for help. It is a primitive root that conveys the idea of calling for freedom from trouble, used in a causative and reflexive sense. The entries consistently indicate its use in the Piel form to express a loud cry or shout.
[שָׁוַע] vb. Pi. cry out for help
base
H7768 שָׁוַע pi. cry out for help
7768 shava` shaw-vah'
a primitive root; properly, to be free; but used only
causatively and reflexively, to halloo (for help, i.e. freedom
from some trouble):--cry (aloud, out), shout.
שָׁוַע (sha.va) — to cry.
(Piel) to cry out (for help), shout
V-Piel-Perf-1cs — Verb · Piel · perfect first person common singularHVpp1cs
With the sense of that which brings aid, support, or deliverance, "help" (noun and vb.) represents a large variety of words in Hebrew and Greek (noun 7, verb 16). A principal Hebrew word is `azar, "to help," with the corresponding nouns `ezer, `ezrah; a chief Greek word is boetheo (Mt 15:25; Mr 9:22,24, etc.). True help is to be sought for in Yahweh, in whom, in the Old Testament, the believer is constantly exhorted to trust, with the renouncing of all other confidences (Ps 20:2; 33:20; 42:5; 46:1; 115:9,10,11; 121:2; Isa 41:10,13,14, etc.). In Ro 8:26 it is said, "the Spirit also helpeth our infirmity," the verb here…
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)
Conj | Part — Conjunction · particleHC/Tn
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-Imperf-2ms — Verb · Qal · imperfect second person masculine singularHVqi2ms
זָעַק (za`aq) is a Hebrew verb meaning to cry out or call for help, often in a context of distress or need. It can also refer to assembling or summoning people, particularly for military purposes. The word has various forms, including Qal, Niphal, and Hiphil, indicating different nuances of calling or gathering.
[זָעַק] vb. cry, cry out, call
Qal
call, to one's aid
cry, cry out, in need
Niph. be called together, assemble, join
Hiph.
call, call out, or together, for military service
make a crying
have proclamation made
call out, or at
base
H2199 זָעַק cry, cry out, call .. call, to one's aid
. cry, cry out, in need
. be called together, assemble, join
. . call, call out, or together, for military service
. make a crying
. have proclamation made
. call out, or at
2199 za`aq zaw-ak'
a primitive root; to shriek (from anguish or danger); by
analogy, (as a herald) to announce or convene publicly:--
assemble, call (together), (make a) cry (out), come with such
a company, gather (together), cause to be proclaimed.
זָעַק (za.aq) — to cry out.
1) to cry, cry out, call, call for help
1a) (Qal)
1a1) to call (to one's aid)
1a2) to cry, cry out (in need)
1b) (Niphal) to be assembled, be called together, be joined together
1c) (Hiphil)
1c1) to call, call out, call together, summon
1c2) to make a crying, proclaim
1c3) to have a proclamation made
1c4) to call out to, call out at
Aramaic equivalent: ze.iq (זְעִ֑ק "to cry out" H2200)
V-Qal-Imperf-1cs — Verb · Qal · imperfect first person common singularHVqi1cs
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)
Prep | Suff — Preposition · suffixHR/Sp2ms
חָמָס (chamac) refers to concepts of violence and wrongdoing. It encompasses terms like cruelty, injustice, and unjust gain. The word is built from a root that implies violent actions or dealings. The entries consistently highlight its negative connotations without significant disagreement.
חָמָס n.m. violence, wrong
base
H2555 חָמָס violence, wrong
2555 chamac khaw-mawce'
from 2554; violence; by implication, wrong; by meton. unjust
gain:--cruel(-ty), damage, false, injustice, X oppressor,
unrighteous, violence (against, done), violent (dealing),
wrong.
see HEBREW for 02554
חָמָס (cha.mas) — violence.
violence, wrong, cruelty, injustice
N-ms — Noun common · masculine singular absoluteHNcmsa
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)
Conj | Part — Conjunction · particleHC/Tn
יָשַׁע (yasha`) is a Hebrew root meaning to save or deliver. It encompasses various forms of salvation, including liberation from physical and moral troubles, victory in battle, and general safety. The word can appear in different grammatical forms, such as Niph. (to be saved) and Hiph. (to save).
[יָשַׁע] vb. Hiph. deliver; Niph. intrans. and pass.
Niph.
be liberated, saved (prop. placed in freedom)
be saved in battle, victorious
Hiph.
deliver, save (prop. give width and breadth to, liberate)
save from moral troubles
give victory to
base
H3467 [יָשַׁע] Hiph. deliver; Niph. intrans. and pass. . . be liberated, saved (prop. placed in freedom)
. be saved in battle, victorious
. . deliver, save (prop. give width and breadth to, liberate)
. save from moral troubles
. give victory to
3467 yasha` yaw-shah'
a primitive root; properly, to be open, wide or free, i.e.
(by implication) to be safe; causatively, to free or
succor:--X at all, avenging, defend, deliver(-er), help,
preserve, rescue, be safe, bring (having) salvation,
save(-iour), get victory.
יָשַׁע (ya.sah) — to save.
1) to save, be saved, be delivered
1a) (Niphal)
1a1) to be liberated, be saved, be delivered
1a2) to be saved (in battle), be victorious
1b) (Hiphil)
1b1) to save, deliver
1b2) to save from moral troubles
1b3) to give victory to
V-Hiphil-Imperf-2ms — Verb · Hiphil · imperfect second person masculine singularHVhi2ms
sav: In the sense "except," the word came into English through the French (sauf) and is fairly common (38 times, in addition to "saving," the King James Version Ec 5:11; Am 9:8; Mt 5:32; Lu 4:27; Re 2:17). It represents no particular Hebrew or Greek terms but is employed wherever it seems useful. It is still in good (slightly archaic) use, and the Revised Version (British and American) has few modifications (De 15:4 the King James Version; Ps 18:31, etc.), but the English Revised Version has dropped "saving" in
