Isaiah 32:4 — Word Study
WLCוּלְבַ֥ב נִמְהָרִ֖ים יָבִ֣ין לָדָ֑עַת וּלְשׁ֣וֹן עִלְּגִ֔ים תְּמַהֵ֖ר לְדַבֵּ֥ר צָחֽוֹת׃
BSAThe mindlêbâb [heart, innermost part] of the rashmâhar [impulsive, hastened] will knowbîyn▸ [understand, discern] and understandyâdaʻ [to separate mentally, to know with the mind] and the stammeringʻillêg△ [slow of speech, stuttering] tonguelâshôwn will speakdâbar [communicate, express] clearlytsach [plainly, with ease] and fluentlymâhar▸ [with clarity, dazzling]
| Greek | English | Parsing |
|---|---|---|
| וּלְבַ֥ב | and [the] heart of | Conjunction, noun common masculine singular construct |
| נִמְהָרִ֖ים | hasty [people] | Verb, Niphal, participle (active) masculine plural |
| יָבִ֣ין | it will understand | Verb, Qal, imperfect third person masculine singular |
| לָדָ֑עַת | knowledge | Preposition, noun common feminine singular absolute |
| וּלְשׁ֣וֹן | and [the] tongue of | Conjunction, noun common both singular construct |
| עִלְּגִ֔ים | stammerers | Adj |
| תְּמַהֵ֖ר | it will hasten | Verb, Piel, imperfect third person feminine singular |
| לְדַבֵּ֥ר | to speak | Preposition, verb piel infinitive construct common |
| צָחֽוֹת׃ | clearly | Adj |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | The mind of the rash will know and understand, and the stammering tongue will speak clearly and fluently. |
| KJV | The heart also of the rash shall understand knowledge, and the tongue of the stammerers shall be ready to speak plainly. |
| ASV | And the heart of the rash shall understand knowledge, and the tongue of the stammerers shall be ready to speak plainly. |
| YLT | And the heart of those hastened Understandeth to know, And the tongue of stammerers hasteth to speak clearly. |
| WEB | The heart of the rash will understand knowledge, and the tongue of the stammerers will be ready to speak plainly. |
| BBE | The man of sudden impulses will become wise in heart, and he whose tongue is slow will get the power of talking clearly. |
Where they part company is צָחֽוֹת — see How Translations Differ.
The sentence is structured with a main clause followed by two subordinate phrases, highlighting the relationship between understanding and speech.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbמָהַר
The sentence as the grammar sees it Open the tree ›
1 of 9 occurs nowhere else in the Old Testament — a word chosen on purpose.
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 — Isaiah 32:4
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 Vision of Changegenerated
Isaiah 32:4 speaks of a time when those who are impulsive will gain understanding, and those who struggle to communicate will express themselves clearly. This reflects a broader theme in Isaiah of renewal and clarity for God's people, paralleling similar sentiments found in Isaiah 29:24 and Matthew 11:25.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Isaiah 29:24 | Then the wayward in spirit will come to understanding, and those who grumble will accept instruction.” |
| 2 | Nehemiah 8:8–12 | So they read from the Book of the Law of God, explaining it and giving insight, so that the people could understand what was being read. |
| 3 | Matthew 11:25 | At that time Jesus declared, “I praise You, Father, Lord of heaven and earth, because You have hidden these things from the wise and learned, and revealed them to little children. |
| 4 | Matthew 16:17 | Jesus replied, “Blessed are you, Simon son of Jonah! For this was not revealed to you by flesh and blood, but by My Father in heaven. |
| 5 | Acts 6:7 | So the word of God continued to spread. The number of disciples in Jerusalem grew rapidly, and a great number of priests became obedient to the faith. |
The Treasury of Scripture Knowledge — 12 references, hung on the phrase they belong to
The Key Word — לֵבָב, u.le.Vavgenerated
The word לֵבָב (levav) refers to the inner man, encompassing the mind, will, and heart. It highlights aspects like emotions, moral character, and conscience, often contrasting the inner self with the outer. The term is used primarily for humans and can also denote courage and appetites.
In this verse, it emphasizes the inner transformation of those who are hasty, indicating that their understanding will deepen, reflecting a shift from impulsivity to discernment.
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. The BSB has clearly, and so do the KJV and the ASV: all three maintain the clarity of צָחֽוֹת.
Where others part company with the BSB they part company over a real fork in the lexicon, not over style. Plainly (ASV, KJV, etc.) emphasizes simplicity, while with ease (NETB, ULB) suggests a fluidity in speech that the BSB does not attempt to convey.
Sentence Structuregenerated
The finite verbs in this verse are יָבִ֣ין (ya.vin), לָדָ֑עַת (la.da'at), תְּמַהֵ֖ר (te.ma.her), and דַּבֵּ֥ר (le.da.ber), each governing their respective phrases. The structure highlights the contrast between the understanding of the hasty and the clarity of the stammerers.
The word order emphasizes the actions of understanding and speaking, placing the focus on the transformation of speech and comprehension.
Septuagint Backgroundgenerated
The Septuagint translates לֵבָב as καρδία (kardia), aligning with the inner sense of heart and mind. This choice underscores the holistic nature of understanding in the context of the verse.
For עִלֵּג, the translation ἀσθενούντων (asthenountōn) suggests a focus on weakness in speech, which may highlight the struggle of those who stammer in contrast to the clarity promised.
In plain words — the whole versegenerated
Isaiah 32:4 tells us that the impulsive will gain understanding, and those who struggle to speak will find clarity in their words. This reflects a promise of transformation, where both mind and speech are renewed.
Frequently Asked Questionsgenerated
It indicates a shift from impulsive thinking to deeper insight, suggesting that even those who act quickly can gain wisdom.
This reflects a transformation where those who struggle with speech will be able to communicate effectively, symbolizing a broader renewal.
The heart represents the innermost part of a person, encompassing their thoughts and emotions, which are crucial for understanding.
It resonates with themes of renewal and clarity found in other passages, such as Isaiah 29:24 and Matthew 11:25.
Reflection Questionsgenerated
- In what areas of my life do I need to seek deeper understanding rather than acting impulsively?
- How can I improve my communication skills to express myself more clearly?
- What does it mean for my heart to be open to understanding?
- How can I help others who struggle to communicate effectively?
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Isaiah 32:4 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleThe heart also of the rash shall understand knowledge,.... Such who have been hasty and precipitant, as the word (c) signifies; who have not given themselves time to consider what they have read or
Read John Gill on Isaiah 32 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryThe heart also of the rash shall understand knowledge, and the tongue of the stammerers shall be ready to speak plainly.
Read Robert Jamieson on Isaiah 32 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThe rash; who were hasty and heady in judging of things; which is an argument of ignorance and folly. Shall understand knowledge; shall become more knowing and considerate in their judgments and actions. The stammerers; that used to speak of the things of God darkly, and doubtfully, and unwillingly. As men’ s understandings shall then be enlightened, so their speech shall be reformed; which though it was in part fulfilled in Hezekiah; this reformation being effected in some measure by his counsel and example, and by the powerful preaching of the Levites, whom he excited and encouraged to teach the good knowledge of the Lord, as is said, ; yet was truly and fully accomplished only by Christ…
Read Matthew Poole on Isaiah 32 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsIsaiah 32:4 The heart also of the rash shall understand knowledge, and the tongue of the stammerers shall be ready to speak plainly.Ver. 4. The heart also of the rash.] Heb., Of the hasty ones, such as are headlong and inconsiderate, that weigh not things, that say not, What shall we do in the end thereof? And the tongue of the stammerers.] That once did but bungle at holy discourse, pronouncing as it were Sibboleth for Shibboleth, and marring a good tale in the telling; as not understanding either what they say, or whereof they affirm. Shall be ready to speak plainly.] Shall be forward to speak fruitfully, having a holy dexterity therein. The Corinthians are commended for their utterance…
Read John Trapp on Isaiah 32 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(4) The heart also of the rash . . .—“Heart,” as in Proverbs 4:23 and elsewhere, for the intellect rather than the emotions. The “rash” are those that are “hurried,” precipitate, reckless; the “stammerers,” those who have no power to speak clearly of the things of God, who hesitate and are undecided.
Read Charles John Ellicott on Isaiah 32 →CambridgeThe Cambridge Bible for Schools and Colleges4. the rash] i.e. the hasty, inconsiderate person, who constantly blurts out crude and ill-judged opinions. The stammerers, on the other hand, are those who, even when their thoughts are right, lack the gift of clear utterance. To the former class is promised “understanding,” to the latter the power to speak promptly and “plainly” (lit. lucidities). Sound judgment and fluent speech combine to form a good popular orator.
Read Cambridge on Isaiah 32 →Albert Barnes1798–1870Barnes' Notes on the BibleThe heart also of the rash - Margin, ‘Hasty.’ The Hebrew word denotes those who hasten; that is, those who are precipitate in forming a judgment, or deciding on a course of action.
Read Albert Barnes on Isaiah 32 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible3, 4. Eyes… not be dim… ears… hearken — Under which Messiah the process of heart-hardening will not be the rule, as in the prophet’s time, but the exception.
Read Daniel Denison Whedon on Isaiah 32 →The verse in English, compared — 17 translations, and where they part company
Every translation on this page is a decision someone had to make and commit to. Read down a column and you see one translator's judgement; read across a row and you see the range the Greek actually allows. The BSB is the wording the rest of this page is measured against, so it is listed first.
Modern formal
The mind of the rash will know and understand, and the stammering tongue will speak clearly and fluently.
The heart of the rash will understand knowledge, and the tongue of the stammerers will be ready to speak plainly.
The mind of the rash will know and understand, and the stammering tongue will speak clearly and fluently.
The mind that acts rashly will possess discernment and the tongue that stutters will speak with ease and clarity.
Tyndale line
The heart also of the rash shall understand knowledge, and the tongue of the stammerers shall be ready to speak plainly.
And the heart of the rash shall understand knowledge, and the tongue of the stammerers shall be ready to speak plainly.
The heart also of the rash shall understand knowledge, and the tongue of the stammerers shall be ready to speak plainly.
The heart also of the rash shall understand knowledge, and the tongue of the stammerers shall be ready to speak plainly.
And the heart of the foolish shall vnderstand knowledge, and the tongue of the stutters shalbe ready to speake distinctly.
Strictly literal
and the heart of the rash shall understand knowledge, and the tongue of the stammerers shall be ready to speak plainly.
And the heart of those hastened Understandeth to know, And the tongue of stammerers hasteth to speak clearly.
And the heart of those hurried understands to know, || And the tongue of stammerers hurries to speak clearly.
The heart also of the rash shall be attentive in order to know, and the tongue of the stammerers shall be ready to speak plainly.
The rash will think carefully with understanding, and the stutterer will speak distinctly and with ease.
From the Latin
And the heart of fools shall understand knowledge, and the tongue of stammerers shall speak readily and plain.
Simplified
Those whose minds are impulsive will be sensible and think things through; those who stammer will speak clearly.
The man of sudden impulses will become wise in heart, and he whose tongue is slow will get the power of talking clearly.
Word by word, the decisions they made
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 Dead Sea Scrolls both agree closely, with the scrolls preserving the same wording for most of the verse. The Septuagint, while differing in word order, matches closely with the content.
וּלְבַ֥ב נִמְהָרִ֖ים יָבִ֣ין לָדָ֑עַת וּלְשׁ֣וֹן עִלְּגִ֔ים תְּמַהֵ֖ר לְדַבֵּ֥ר צָחֽוֹת׃
8 of the 9 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.
ולבב נמהרים יבין לדעת ולשון עלגים תמהר לדבר צוחות
9 words on the leather.
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 Isaiah 32:4
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.
לֵבָב (lebab) refers to the inner man, encompassing the mind, will, and heart. It highlights aspects like emotions, moral character, and conscience, often contrasting the inner self with the outer. The term is used primarily for humans and can also denote courage and appetites.
לֵבָב 251 n.m. inner man, mind, will, heart
seldom of things in the midst of the seas
usu. of men
the inner man in contrast with the outer
the inner man, indef. the soul, comprehending mind, affections and will
specific ref. to mind
spec. ref. to inclinations, resolutions, determinations of the will
spec. ref. to conscience
spec. ref. to moral character
= the man himself
spec. as seat of appetites
spec. of seat of the emotions and passions
seat of courage
base
H3824 לֵבָב inner man, mind, will, heart . seldom of things in the midst of the seas
. usu. of men . the inner man in contrast with the outer
. the inner man, indef. the soul, comprehending mind, affections and will
. specific ref. to mind
. spec. ref. to inclinations, resolutions, determinations of the will
. spec. ref. to conscience
. spec. ref. to moral character
. = the man himself
. spec. as seat of appetites
. spec. of seat of the emotions and passions
. seat of courage
3824 lebab lay-bawb'
from 3823; the heart (as the most interior organ); used also
like 3820:--+ bethink themselves, breast, comfortably,
courage, ((faint), (tender-)heart((-ed)), midst, mind, X
unawares, understanding.
see HEBREW for 03823
see HEBREW for 03820
לֵבָב (le.vav) — heart.
1) inner man, mind, will, heart, soul, understanding
1a) inner part, midst
1a1) midst (of things)
1a2) heart (of man)
1a3) soul, heart (of man)
1a4) mind, knowledge, thinking, reflection, memory
1a5) inclination, resolution, determination (of will)
1a6) conscience
1a7) heart (of moral character)
1a8) as seat of appetites
1a9) as seat of emotions and passions 1a10) as seat of courage
Aramaic equivalent: le.vav (לְבַב "heart" H3825)
Conj | N-ms — Conjunction · noun common masculine singular constructHC/Ncmsc
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…
מָהַר (mahar) primarily means to hasten or hurry, conveying a sense of urgency or quickness. It can describe being anxious or impetuous, as well as the act of preparing or bringing something quickly. Additionally, it has a secondary meaning related to acquiring something by payment. The lexicons agree on these definitions without notable disagreement.
[מָהַר] vb. hasten
Niph. be hurried = anxious, disturbed; hasty, precipitate; impetuous
Pi.
hasten, make haste = go or come quickly
hasten vb.
trans. hasten, = prepare quickly; = bring quickly; = do quickly
base
מָהַר vb. denom. acquire by paying purchase-price
base
H4116a [מָהַר] hasten . be hurried = anxious, disturbed; hasty, precipitate; impetuous
. . hasten, make haste = go or come quickly
. hasten vb.
. trans. hasten, = prepare quickly; = bring quickly; = do quickly
H4116b מָהַר vb. denom. acquire by paying purchase-price
4116 mahar maw-har'
a primitive root; properly, to be liquid or flow easily, i.e.
(by implication); to hurry (in a good or a bad sense); often
used (with another verb) adverbially, promptly:--be carried
headlong, fearful, (cause to make, in, make) haste(-n, -ily),
(be) hasty, (fetch, make ready) X quickly, rash, X shortly,
(be so) X soon, make speed, X speedily, X straightway, X
suddenly, swift.
מָהַר (ma.har) — to hasten.
1)(Qal) to hasten
1a) (Niphal) to be hurried, be anxious
1a) hasty, precipitate, impetuous
1b) (Piel)
1b1) to hasten, make haste
1b2) hasten (used as adverb with another verb)
1b3) to hasten, prepare quickly, do quickly, bring quickly
מָהַר (ma.har) — to buy.
acquire by paying purchase-price
V-Niphal — Verb · Niphal · participle (active) masculine pluralHVNrmpa
pe'-p'-l: In English Versions of the Bible represents something over a dozen Hebrew and Greek words. Of these, in the Old Testament, `am, is overwhelmingly the most common (about 2,000 times), with le'om, and goy, next in order; but the various Hebrew words are used with very little or no difference in force (e.g. Pr 14:28; but, on the other hand, in Ps 44 contrast verses 12 and 14). Of the changes introduced by the Revised Version (British and American) the only one of significance (cited explicitly in the Preface to the English Revised Version) is the frequent use of the plural "peoples" (strangely avoided in the King James Version except Re 10:11; 17:15), where other nations than Israel are in question. So, for instance, in Ps…
בִּין (biyn) is a Hebrew verb meaning to discern or understand. It encompasses a range of meanings including perceiving, considering, and teaching, with various forms indicating different nuances, such as being intelligent or discreet. The entries highlight its use in contexts requiring mental separation or insight, but do not present any significant disagreement among lexicographers.
בִּין vb. discern
Qal
perceive
understand, know (with mind)
observe, mark, give heed to, distinguish, consider (with attention)
have discernment, insight, understanding
Niph. be intelligent, discreet, discerning, distinguish, have understanding
Po. he attentively considereth him
Hiph.
understand
give heed to, attend to, observe, discern
give understanding, make understand, teach
Hithp.
shew oneself attentive, consider diligently
get understanding, understand
shew oneself to have understanding
base
H995 בִּין discern .. perceive
. understand, know (with mind)
. observe, mark, give heed to, distinguish, consider (with attention)
. have discernment, insight, understanding
. be intelligent, discreet, discerning, distinguish, have understanding
. he attentively considereth him
. . understand
. give heed to, attend to, observe, discern
. give understanding, make understand, teach
. . shew oneself attentive, consider diligently
. get understanding, understand
. shew oneself to have understanding
995 biyn bene
a primitive root; to separate mentally (or distinguish),
i.e.(generally) understand:--attend, consider, be cunning,
diligently, direct, discern, eloquent, feel, inform, instruct,
have intelligence, know, look well to, mark, perceive, be
prudent, regard, (can) skill(-full), teach, think, (cause,
make to, get, give, have) understand(-ing), view, (deal)
wise(-ly, man).
בִּין (bin) — to understand.
1) to discern, understand, consider
1a) (Qal)
1a1) to perceive, discern
1a2) to understand, know (with the mind)
1a3) to observe, mark, give heed to, distinguish, consider
1a4) to have discernment, insight, understanding
1b) (Niphal) to be discerning, intelligent, discreet, have understanding
1c) (Hiphil)
1c1) to understand
1c2) to cause to understand, give understanding, teach
1d) (Hithpolel) to show oneself discerning or attentive, consider diligently
1e) (Polel) to teach, instruct
2) (TWOT) prudent, regard
V-Qal-Imperf-3ms — Verb · Qal · imperfect third person masculine singularHVqi3ms
דַּ֫עַת (da`ath) means knowledge, encompassing perception, skill, and moral understanding. It is associated with prophetic knowledge and is noted for its divine aspect, particularly in the context of wisdom literature. The entries highlight its use in various forms of knowledge, including discernment and understanding.
דַּ֫עַת n.f. knowledge
knowledge, perception
= skill (in workmanship)
of proph. knowledge
esp. knowledge with moral quality
knowledge possessed by God
esp. in Wisd Lt = discernment, understanding, wisdom
base
H1847 דַּ֫עַת knowledge . . knowledge, perception
. = skill (in workmanship)
. of proph. knowledge
. esp. knowledge with moral quality
. knowledge possessed by God
. esp. in Wisd Lt = discernment, understanding, wisdom
1847 da`ath dah'-ath
from 3045; knowledge:--cunning, (ig-)norantly, know(-ledge),
(un-)awares (wittingly).
see HEBREW for 03045
דַּ֫עַת (da.at) — knowledge.
1) knowledge
1a) knowledge, perception, skill
1b) discernment, understanding, wisdom
HR/Ncfsa — Preposition · noun common feminine singular absoluteHR/Ncfsa
The Hebrew word לָשׁוֹן (*lashon*) primarily means 'tongue,' referring to both the organ of speech in humans and animals. It can also denote 'language' and has figurative uses, such as a 'tongue-shaped' wedge or bay. The entries highlight its literal and metaphorical applications, but do not present any significant disagreements among the lexicons.
לָשׁוֹן n.m. and (more oft.) f. tongue
tongue of men
= language
tongue of animals
tongue of fire
= (tongue-shaped) wedge of gold
= (tongue-shaped) bay of sea
base
H3956 לָשׁוֹן tongue . tongue of men
. = language
. tongue of animals
. tongue of fire
. = (tongue-shaped) wedge of gold
. = (tongue-shaped) bay of sea
3956 lashown law-shone'
or lashon {law-shone'}; also (in plural) feminine lshonah
{lesh-o-naw'}; from 3960; the tongue (of man or animals), used
literally (as the instrument of licking, eating, or speech),
and figuratively (speech, an ingot, a fork of flame, a cove of
water):--+ babbler,bay, + evil speaker, language, talker,
tongue, wedge.
see HEBREW for 03960
לָשׁוֹן (la.shon) — tongue.
: tongue/words
1) tongue
1a) tongue (of men)
1a1) tongue (literal)
1a2) tongue (organ of speech)
1b) language
1c) tongue (of animals)
1d) tongue (of fire)
1e) wedge, bay of sea (tongue-shaped)
לָשׁוֹן (la.shon) — tongue: language.
: language
1) tongue
1a) tongue (of men)
1a1) tongue (literal)
1a2) tongue (organ of speech)
1b) language
1c) tongue (of animals)
1d) tongue (of fire)
1e) wedge, bay of sea (tongue-shaped)
לָשׁוֹן (la.shon) — tongue: bar.
: bar/projection/bay
1) tongue
1a) tongue (of men)
1a1) tongue (literal)
1a2) tongue (organ of speech)
1b) language
1c) tongue (of animals)
1d) tongue (of fire)
1e) wedge, bay of sea (tongue-shaped)
Conj | N-cs — Conjunction · noun common both singular constructHC/Ncbsc
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…
עִלֵּג (illeg) refers to someone who speaks inarticulately or stutters. It is derived from an unused root meaning to stutter. The term is used in Isaiah 32:4, where it describes a manner of speech that is unclear or hesitant.
[עִלֵּג] adj. speaking inarticulately;—Is 32:4
ref
H5926 [עִלֵּג] speaking inarticulately
5926 `illeg il-layg'
from an unused root meaning to stutter;
stuttering:--stammerer.
עִלֵּג (il.leg) — stammerer.
speaking inarticulately, stammering
Adj — AdjHAampa
מָהַר (mahar) primarily means to hasten or hurry, conveying a sense of urgency or quickness. It can describe being anxious or impetuous, as well as the act of preparing or bringing something quickly. Additionally, it has a secondary meaning related to acquiring something by payment. The lexicons agree on these definitions without notable disagreement.
[מָהַר] vb. hasten
Niph. be hurried = anxious, disturbed; hasty, precipitate; impetuous
Pi.
hasten, make haste = go or come quickly
hasten vb.
trans. hasten, = prepare quickly; = bring quickly; = do quickly
base
מָהַר vb. denom. acquire by paying purchase-price
base
H4116a [מָהַר] hasten . be hurried = anxious, disturbed; hasty, precipitate; impetuous
. . hasten, make haste = go or come quickly
. hasten vb.
. trans. hasten, = prepare quickly; = bring quickly; = do quickly
H4116b מָהַר vb. denom. acquire by paying purchase-price
4116 mahar maw-har'
a primitive root; properly, to be liquid or flow easily, i.e.
(by implication); to hurry (in a good or a bad sense); often
used (with another verb) adverbially, promptly:--be carried
headlong, fearful, (cause to make, in, make) haste(-n, -ily),
(be) hasty, (fetch, make ready) X quickly, rash, X shortly,
(be so) X soon, make speed, X speedily, X straightway, X
suddenly, swift.
מָהַר (ma.har) — to hasten.
1)(Qal) to hasten
1a) (Niphal) to be hurried, be anxious
1a) hasty, precipitate, impetuous
1b) (Piel)
1b1) to hasten, make haste
1b2) hasten (used as adverb with another verb)
1b3) to hasten, prepare quickly, do quickly, bring quickly
מָהַר (ma.har) — to buy.
acquire by paying purchase-price
V-Piel-Imperf-3fs — Verb · Piel · imperfect third person feminine singularHVpi3fs
דָבַר (dabar) is a Hebrew verb primarily meaning 'to speak.' It encompasses a range of actions including declaring, commanding, and conversing. The root suggests a figurative use of words, with some entries noting a rare destructive sense of subduing. Various forms of the verb indicate different nuances, such as speaking with one another or making promises.
[דָבַר] 1142 vb. speak (original mng. dub.)
Qal speak
Niph. reciprocal sense, speak with one another, talk
Pi. speak
Pu. in the day when she may be spoken for
Hithp. speaking this word
Hiph. either leads subject, or puts to flight, fig. for subdues
base
H1696 דָבַר speak (original mng. dub.)
1696 dabar daw-bar'
a primitive root; perhaps properly, to arrange; but used
figuratively (of words), to speak; rarely (in a destructive
sense) to subdue:--answer, appoint, bid, command, commune,
declare, destroy, give, name, promise, pronounce, rehearse,
say, speak, be spokesman, subdue, talk, teach, tell, think,
use (entreaties), utter, X well, X work.
דָבַר (da.var) — to speak: speak.
: speak/tell/command
1) to speak, declare, converse, command, promise, warn, threaten, sing
1a) (Qal) to speak
1b) (Niphal) to speak with one another, talk
1c) (Piel)
1c1) to speak
1c2) to promise
1d) (Pual) to be spoken
1e) (Hithpael) to speak
1f) (Hiphil) to lead away, put to flight
דָבַר (da.var) — to speak: subdue.
: subdue
1) to speak, declare, converse, command, promise, warn, threaten, sing
1a) (Qal) to speak
1b) (Niphal) to speak with one another, talk
1c) (Piel)
1c1) to speak
1c2) to promise
1d) (Pual) to be spoken
1e) (Hithpael) to speak
1f) (Hiphil) to lead away, put to flight
דָבַר (da.var) — to speak: promise.
: promise/declare
1) to speak, declare, converse, command, promise, warn, threaten, sing
1a) (Qal) to speak
1b) (Niphal) to speak with one another, talk
1c) (Piel)
1c1) to speak
1c2) to promise
1d) (Pual) to be spoken
1e) (Hithpael) to speak
Prep | V-Piel-Inf-a — Preposition · verb piel infinitive construct commonHR/Vpcc
צַח (tsach) is an adjective meaning dazzling, glowing, or clear. It conveys a sense of brightness and can also imply something that is evident or plainly seen. The word is derived from a root that suggests brightness and clarity, but the entries do not provide specific Old Testament references.
צַח adj. dazzling, glowing, clear
base
H6703 צַח dazzling, glowing, clear
6703 tsach tsakh
from 6705; dazzling, i.e. sunny, bright, (figuratively)
evident:--clear, dry, plainly, white.
see HEBREW for 06705
צַח (tsach) — dazzling.
dazzling, glowing, clear, bright
Adj — AdjHAafpa