Isaiah 49:1 — Word Study
WLCשִׁמְע֤וּ אִיִּים֙ אֵלַ֔י וְהַקְשִׁ֥יבוּ לְאֻמִּ֖ים מֵרָח֑וֹק יְהוָה֙ מִבֶּ֣טֶן קְרָאָ֔נִי מִמְּעֵ֥י אִמִּ֖י הִזְכִּ֥יר שְׁמִֽי׃
BSAListenshâmaʻ [hear and obey] to Meʼêl O islandsʼîy [coastlands, distant lands] pay attentionqâshab [listen carefully] O distantrâchôwq [far away, from afar] peopleslᵉʼôm ◂The LORDYᵉhôvâh [Yehovah, The covenant Name of God] called Meqârâʼ■ [summoned, appointed] from the wombbeṭen [belly, place of birth] from the bodymêʻeh [bowels, innermost part] of My motherʼêm [female parent, nurturer] He named Mezâkar■ [made mention of, remembered, gave Me My identity, character]
| Greek | English | Parsing |
|---|---|---|
| שִׁמְע֤וּ | listen | Verb, Qal, imperative second person masculine plural |
| אִיִּים֙ | O islands | Noun common, masculine plural absolute |
| אֵלַ֔י | to me | Preposition, suffix |
| וְהַקְשִׁ֥יבוּ | and pay attention | Conjunction, verb hiphil imperative second person masculine plural |
| לְאֻמִּ֖ים | O peoples | Noun common, masculine plural absolute |
| מֵרָח֑וֹק | from a distance | Preposition |
| יְהוָה֙ | Yahweh | Noun proper |
| מִבֶּ֣טֶן | from [the] womb | Preposition, noun common feminine singular absolute |
| קְרָאָ֔נִי | he called me | Verb qal perfect third person masculine singular, suffix |
| מִמְּעֵ֥י | from [the] inward parts of | Preposition, noun common masculine plural construct |
| אִמִּ֖י | mother my | Noun common feminine singular construct, suffix |
| הִזְכִּ֥יר | he has brought to remembrance | Verb, Hiphil, perfect third person masculine singular |
| שְׁמִֽי׃ | name my | Noun common masculine singular construct, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Listen to Me, O islands; pay attention, O distant peoples: The LORD called Me from the womb; from the body of My mother He named Me. |
| KJV | Listen, O isles, unto me; and hearken, ye people, from far; The LORD hath called me from the womb; from the bowels of my mother hath he made mention of my name. |
| ASV | Listen, O isles, unto me; and hearken, ye peoples, from far: Jehovah hath called me from the womb; from the bowels of my mother hath he made mention of my name: |
| YLT | Hearken, O isles, unto me, And attend, O peoples, from afar, Jehovah from the womb hath called me, From the bowels of my mother He hath made mention of my name. |
| WEB | Listen, islands, to me. Listen, you peoples, from afar: Yahweh has called me from the womb; from the inside of my mother, he has mentioned my name. |
| BBE | Give ear, O sea-lands, to me; and take note, you peoples from far: I have been marked out by the Lord from the first; when I was still in my mother's body, he had my name in mind: |
Where they part company is אִיִּים — see How Translations Differ.
The verse consists of a main clause followed by two imperative phrases and two prepositional phrases, creating a clear call to action.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectיהוה
verbאִי
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 — Isaiah 49:1
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 Call of the Servantgenerated
Isaiah 49:1 is a call to the islands and distant peoples, urging them to listen to the LORD's message. This passage highlights the divine appointment of the speaker, who is called from the womb and named by God. The surrounding verses further elaborate on the role and mission of this servant, emphasizing God's purpose in their life and message.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Isaiah 41:1 | “Be silent before Me, O islands, and let the peoples renew their strength. Let them come forward and testify; let us together draw near for judgment. |
| 2 | Isaiah 42:1–4 | “Here is My Servant, whom I uphold, My Chosen One, in whom My soul delights. I will put My Spirit on Him, and He will bring justice to the nations. |
| 3 | Isaiah 45:22 | Turn to Me and be saved, all the ends of the earth; for I am God, and there is no other. |
| 4 | Isaiah 51:5 | My righteousness draws near, My salvation is on the way, and My arms will bring justice to the nations. The islands will look for Me and wait in hope for My arm. |
| 5 | Isaiah 60:9 | Surely the islands will wait for Me, with the ships of Tarshish in the lead, to bring your children from afar, with their silver and gold, to the honor of the LORD your God, the Holy One of Israel, for He has glorified you. |
The Treasury of Scripture Knowledge — 20 references, hung on the phrase they belong to
The Key Word — שִׁמְע֤וּ, shim.'Ugenerated
The Hebrew word שָׁמַע (shama`) means 'to hear' and implies not just hearing but also listening with the intent to obey. It is often used in contexts where God commands His people to listen and respond to His words.
In this verse, the imperative form shim.'U addresses multiple listeners, indicating a collective call to pay attention and respond to the divine message. The emphasis on obedience is significant, as it highlights the expectation that the audience will act upon what they hear.
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 structure of the verse is built around two main imperatives: שִׁמְע֤וּ and וְהַקְשִׁ֥יבוּ, which command the audience to listen and pay attention. Each imperative is followed by a direct address to the audience, emphasizing the call to distant peoples.
The use of prepositional phrases throughout the verse indicates direction and relationship, such as אֵלַ֔י ('to me') and מֵרָח֑וֹק ('from a distance'), which further clarifies the context of the call.
Septuagint Backgroundgenerated
The Septuagint translates שִׁמְע֤וּ as ἀκούσατε, which means 'listen' and carries a similar imperative sense as the Hebrew. This choice reinforces the urgency of the call to heed the message.
The translation of אִיִּים as νῆσοι (islands) indicates a direct correspondence with the Hebrew, maintaining the geographical reference while addressing the audience.
In plain words — the whole versegenerated
Isaiah 49:1 calls the islands and distant peoples to listen to the LORD. The speaker, who is called from the womb, emphasizes their divine purpose and identity given by God. This verse sets the stage for the message of the servant, highlighting their significance in God's plan.
Frequently Asked Questionsgenerated
To listen means to hear and pay attention to the message being delivered, with the expectation of responding to it.
The speaker is a prophetic figure, likely representing Israel or the Messiah, called by God from birth.
The address to islands and distant peoples signifies a universal call to all nations to heed God's message.
Being called from the womb emphasizes the divine purpose and identity established by God before birth, highlighting the importance of the speaker's mission.
Reflection Questionsgenerated
- How can I be more attentive to God's voice in my life?
- What does it mean for me to respond to God's call?
- In what ways can I share God's message with those around me?
- Why is it important to recognize the identity God gives us from the beginning?
The early church on this verse — how the Fathers read it
Early church fathers reference this verse to discuss the divine nature of the speaker and the significance of their calling from birth.
Consider how he who was not yet born could have a people, unless he were in being before he was born. The prophet says this in his person, “From my mother’s womb he gave me my name”;Early Church Fathers on Isaiah 49 →
Listen, O islands, and pay attention, O peoples from afar: The Lord called me from the womb; from the body of my mother he remembered my name. He made my mouth like a sharpened sword; in the shadow of his hand he protected me.Early Church Fathers on Isaiah 49 →
He calls to “the islands,” which we take to be the churches of Christ, just as they are lying in the sea or the waves of this present existence and surrounded by the insulting attacks of “the waves,” or the persecutions and afflictions…Early Church Fathers on Isaiah 49 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Isaiah 49:1 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleListen, O isles, unto me,.... These are not the words of Cyrus, as Lyra mentions; nor of the Prophet Isaiah, as Aben Ezra, Kimchi, and other Jewish writers think; but of Christ, calling upon the
Read John Gill on Isaiah 49 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryListen, O isles, unto me; and hearken, ye people, from far; The LORD hath called me from the womb; from the bowels of my mother hath he made mention of my name.
Read Robert Jamieson on Isaiah 49 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleISAIAH CHAPTER 49 Christ, being sent to the Jews, complaineth of them, . He is sent to the Gentiles with.gracious promises, . God’ s love to his church perpetual, . The ample restoration of the church, and its enlargement, , Powerful deliverance out of captivity, . Listen, O isles. God having in the last words secretly signified the wickedness of the Jewish nation, after so glorious a deliverance, and foreseeing that, for their wickedness, he should cast them off, he here turneth his speech to the nations of the Gentiles, who are frequently described in this prophecy and elsewhere under the title of isles, as hath been formerly noted, and inviteth them to hearken to those counsels and…
Read Matthew Poole on Isaiah 49 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsIsaiah 49:1 Listen, O isles, unto me; and hearken, ye people, from far; The LORD hath called me from the womb; from the bowels of my mother hath he made mention of my name.Ver. 1. Listen, O isles, unto me,] i.e., Ye foreigners; for wicked Israel will not, and therefore have no true peace. Unto me.] Understand it of Isaiah, but especially of Christ: for from hence to the end of this book, as the Jewish doctors also acknowledge, are visions and sermons set down concerning Christ’ s twofold kingdom, viz., of patience and of power. See Acts 13:47 2 Corinthians 6:1-18 : 2 Kings 7:10. The Lord hath called me from the womb.] Called me and qualified me, appointed and anointed me to the office of a…
Read John Trapp on Isaiah 49 →Charles John Ellicott1819–1905Ellicott's Commentary for English ReadersXLIX. (1) Listen, O isles . . .—The argument against idolatry has been brought to its close, and a new section opens, and with it there is a new speaker, the mysterious “Servant of the Lord,” (Isaiah 42:1), at once identified with Israel (Isaiah 49:3), in fulfilling its ideal, and yet distinguished from it, as its Restorer and Redeemer. “Isles” as before stand vaguely for “far off countries.” The invitation is addressed to the heathen far and wide. The Lord hath called me from the womb.—The words indicate a predestined vocation. (Comp. Jeremiah 1:5; Luke 1:15; Luke 1:41; Galatians 1:15.) Admitting the thought of a Divine order working in human history, the idea of such a vocation follows in…
Read Charles John Ellicott on Isaiah 49 →AdamClarkeAdam Clarke's Commentary on the BibleCHAPTER XLIX In this chapter the Messiah is introduced, declaring the full extent of his commission, which is not only to be Saviour to the Jews, but also to the Gentiles. The power and efficacy of his word is reprehended by apt images; the ill success of his ministry among the Jews is intimated, and the great success of the Gospel among the Gentiles, 1-12. But the prophet, then casting his eye on the happy, though distant, period of Israel's restoration, makes a beautiful apostrophe to the whole creation to shout forth the praises of God on the prospect of this remarkable favour, 13. The tender mercies of God to his people, with the prosperity of the Church in general, and the final…
Read AdamClarke on Isaiah 49 →CambridgeThe Cambridge Bible for Schools and CollegesCh. Isaiah 49:1-13. The Servant of Jehovah: His Fidelity amidst Discouragements, and the ultimate Success of His MissionThe beginning of ch. 49 seems to mark a distinct advance in the development of the prophet’s conceptions. “The controversial tone, the repeated comparisons between Jehovah and the idols, with the arguments based upon them, disappear; the prophet feels that, as regards these points, he has made his position sufficiently secure. For the same reason, allusions to Cyrus and his conquest of Babylon cease also; that, likewise, is now taken for granted” (Driver, Isaiah 2, pp. 148 f.). In the remaining discourses (ch. 49–55) the author concentrates his attention almost exclusively…
Read Cambridge on Isaiah 49 →Albert Barnes1798–1870Barnes' Notes on the BibleListen - This is the exordium, or introduction. According to the interpretation which refers it to the Messiah, it is to be regarded as the voice of the Redeemer calling the distant parts of the
Read Albert Barnes on Isaiah 49 →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
Listen to Me, O islands; pay attention, O distant peoples: The LORD called Me from the womb; from the body of My mother He named Me.
Listen, islands, to me. Listen, you peoples, from afar: Yahweh has called me from the womb; from the inside of my mother, he has mentioned my name.
Listen to Me, O islands; pay attention, O distant peoples: The LORD called Me from the womb; from the body of My mother He named Me.
Listen to me, you coastlands! Pay attention, you people who live far away! The Lord summoned me from birth; he commissioned me when my mother brought me into the world.
Tyndale line
Listen, O isles, unto me; and hearken, ye people, from far; The LORD hath called me from the womb; from the bowels of my mother hath he made mention of my name.
Listen, O isles, unto me; and hearken, ye peoples, from far: Jehovah hath called me from the womb; from the bowels of my mother hath he made mention of my name:
Listen, O isles, unto me; and hearken, ye peoples, from far: the LORD hath called me from the womb; from the bowels of my mother hath he made mention of my name:
Listen to me, O Isles; and hearken, ye people, from far; The LORD hath called me from the womb; from the bowels of my mother hath he made mention of my name.
Hear yee me, O yles, and hearken, yee people from farre. The Lord hath called me from the wombe, and made mention of my name from my mothers bellie.
Strictly literal
Listen, O isles, unto me; and hearken, ye peoples from afar. Jehovah hath called me from the womb; from the bowels of my mother hath he made mention of my name.
Hearken, O isles, unto me, And attend, O peoples, from afar, Jehovah from the womb hath called me, From the bowels of my mother He hath made mention of my name.
Listen, O islands, to Me, || And attend, O peoples, from afar, || YHWH has called Me from the womb, || From the bowels of My mother || He has made mention of My Name.
Hearken, O isles, unto me; and listen, ye people, from afar: The Lord hath called me from my birth; from my mother's womb hath he made mention of my name.
Listen to me, you coastlands! Now give my your attention, you distant peoples. Yahweh has called me from birth by name, when my mother brought me into the world.
From the Latin
Give ear, ye islands, and hearken, ye people from afar. The Lord hath called me from the womb, from the bowels of my mother he hath been mindful of my name.
Simplified
Listen to me, you people of the islands! Pay attention, you who live far away! The Lord called me before I was born; he gave me my name while I was still in my mother's womb.
Give ear, O sea-lands, to me; and take note, you peoples from far: I have been marked out by the Lord from the first; when I was still in my mother's body, he had my name in mind:
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 is supported by the Septuagint, which shares a similar structure and meaning, though the order of words differs. The Dead Sea Scrolls show some variations, with certain words restored or supplied by editors, but the core message remains consistent across these witnesses.
שִׁמְע֤וּ אִיִּים֙ אֵלַ֔י וְהַקְשִׁ֥יבוּ לְאֻמִּ֖ים מֵרָח֑וֹק יְהוָה֙ מִבֶּ֣טֶן קְרָאָ֔נִי מִמְּעֵ֥י אִמִּ֖י הִזְכִּ֥יר שְׁמִֽי׃
9 of the 13 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.
שמעו אל׳י איים [והקשיבו] [לאמים] [מרחוק] [יהוה] [מבטן] קרא׳ני ממעי יהו אמ׳י הזכיר שמ׳י
6 words on the leather — 3 partly restored, 5 supplied entire by an editor.
שמעו איים אל׳י והקשיבו לאמים מרחוק יהוה מבטן קרא׳ני [ממעי] אמ׳י הזכיר שמ׳י
11 words on the leather — 1 partly restored, 1 supplied entire by an editor.
שמעו איים אל׳י הקשיבו לאומים מרחוק יהוה מבטן קרא׳ני ממעי אמ׳י הזכיר שמ׳י
13 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 49:1
One dossier per word, with every reference work grouped by kind — Hebrew lexicons, morphology, Bible dictionaries, topical chains and the English of the translators themselves. The verse sits at the head of each block with the word under study lit, so you never lose your place. The panel above gives the short answer; this is the long one, and it is the part of the page worth indexing.
Every entry below is the lexicographer's own text. On the Hebrew: Brown-Driver-Briggs entire and its gloss set, Strong's Hebrew Dictionary, and Tyndale House's Translators Brief lexicon. Where a cell says a work has no entry, that work genuinely has none for this word.
The Hebrew word 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-Impv-2mp — Verb · Qal · imperative second person masculine pluralHVqv2mp
אִי (iy) refers to a habitable area, encompassing meanings like coast, region, island, and shore. It is derived from a root meaning 'dry land' and is used in contexts related to geographical features, such as in Isaiah 20:6. The term captures various types of landforms, highlighting its versatility in describing different coastal and insular terrains.
H339 אִי coast, region
339 'iy ee
from 183; properly, a habitable spot (as desirable); dry
land, a coast, an island:--country, isle, island.
see HEBREW for 0183
אִי (i) — coastland.
coast, island, shore, region
N-mp — Noun common · masculine plural absoluteHNcmpa
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/Sp1bs
קָשַׁב (qashab) is a Hebrew verb meaning to listen or pay attention, particularly with reference to inclining one's ears. It encompasses actions like hearkening and giving heed. The word appears in contexts such as Isaiah 32:3, where it emphasizes attentiveness. The entries consistently describe its usage in both the Qal and Hiphil forms.
[קָשַׁב] 46 vb. incline, attend, of ears
Qal Is 32:3
Hiph. give attention
base
H7181 קָשַׁב incline, attend, of ears
7181 qashab kaw-shab'
a primitive root; to prick up the ears, i.e.
hearken:--attend, (cause to) hear(-ken), give heed, incline,
mark (well), regard.
קָשַׁב (qa.shav) — to listen.
1) to hear, be attentive, heed, incline (of ears), attend (of ears), hearken, pay attention, listen
1a) (Qal) incline, attend (of ears), hearken, pay attention, listen
1b) (Hiphil) to pay attention, give attention
Conj | V-Hiphil-Impv-2mp — Conjunction · verb hiphil imperative second person masculine pluralHC/Vhv2mp
לְאֹם, transliterated as lom, refers to a 'people' or 'nation.' It is derived from an unused root meaning to gather, indicating a sense of community. The term is noted as chiefly late in usage according to Brown-Driver-Briggs.
לְאֹם, לְאוֹם n.m. people, poet. and chiefly late
base
H3816 לְאֹם, לְאוֹם people, poet. and chiefly late
3816 lom leh-ome'
or l owm {leh-ome'}; from an unused root meaning to gather; a
community:--nation, people.
לְאֹם (le.om) — people.
a people, nation
N-mp — Noun common · masculine plural absoluteHNcmpa
רָחֹק (rachowq) means distant or far, and can refer to both physical distance and time. It can also denote a sense of remoteness or preciousness. The word can be used adverbially and is associated with the concept of distance in various contexts, including distant lands or times.
רָחֹק, רָחוֹק adj. distant, far, et n.m. distance
base
H7350 רָחֹק, רָחוֹק distant, far, distance
7350 rachowq raw-khoke'
or rachoq {raw-khoke'}; from 7368; remote, literally or
figuratively, of place or time; specifically, precious; often
used adverbially (with preposition):--(a-)far (abroad, off),
long ago, of old, space, great while to come.
see HEBREW for 07368
רָחֹק (ra.choq) — distant.
adj
1) remote, far, distant, distant lands, distant ones
1a) of distance, time
n m
2) distance
2a) from a distance (with prep)
Aramaic equivalent: ra.chiq (רְחִיק "far" H7352)
Prep | Adj — PrepositionHR/Aamsa
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
The Hebrew word בֶּ֫טֶן (*beten*) primarily means 'belly,' 'body,' or 'womb.' It is derived from a root suggesting hollowness and encompasses various uses, including the physical abdomen and metaphorical meanings, such as the seat of hunger or mental faculties. The lexicons consistently highlight these aspects without significant disagreement.
בֶּ֫טֶן n.f. belly, body, womb
base
H990 בֶּ֫טֶן belly, body, womb
990 beten beh'-ten
from an unused root probably meaning to be hollow; the belly,
especially the womb; also the bosom or body of anything:--
belly, body, + as they be born, + within, womb.
בֶּ֫טֶן (be.ten) — belly: abdomen.
: abdomen
1) belly, womb, body
1a) belly, abdomen
1a1) as seat of hunger
1a2) as seat of mental faculties
1a3) of depth of Sheol (fig.)
1b) womb
בֶּ֫טֶן (be.ten) — belly: womb.
: womb/pregnancy
1) belly, womb, body
1a) belly, abdomen
1a1) as seat of hunger
1a2) as seat of mental faculties
1a3) of depth of Sheol (fig.)
1b) womb
בֶּ֫טֶן (be.ten) — belly: hump.
: hump
1) belly, womb, body
1a) belly, abdomen
1a1) as seat of hunger
1a2) as seat of mental faculties
1a3) of depth of Sheol (fig.)
1b) womb
בֶּ֫טֶן (be.ten) — belly: body.
: body
1) belly, womb, body
1a) belly, abdomen
1a1) as seat of hunger
1a2) as seat of mental faculties
1a3) of depth of Sheol (fig.)
1b) womb
Prep | N-fs — Preposition · noun common feminine singular absoluteHR/Ncfsa
The Hebrew word קָרָא (qara') is a primitive root meaning to call, proclaim, or read. It encompasses a range of actions including calling out, crying for help, reading aloud, and summoning. The word can also imply being called or named in various contexts. There are no significant disagreements among the lexicons regarding its meanings.
קָרָא 724 vb. call, proclaim, read
Qal
call, cry, utter a loud sound
call, cry
call unto some one
cry for help
proclaim
read aloud
read to oneself
summon
call = name
Niph.
reflex.
pass. be called
Pu. be called
base
H7121 קָרָא call, proclaim, read .. . call, cry, utter a loud sound
. call, cry
. . call unto some one
. cry for help
. proclaim
. . read aloud
. read to oneself
. summon
. call = name
. . reflex.
. pass. be called
. be called
7121 qara' kaw-raw'
a primitive root (rather identical with 7122 through the idea
of accosting a person met); to call out to (i.e. properly,
address by name, but used in a wide variety of
applications):--bewray (self), that are bidden, call (for,
forth, self, upon), cry (unto), (be) famous, guest, invite,
mention, (give) name, preach, (make) proclaim(- ation),
pronounce, publish, read, renowned, say.
see HEBREW for 07122
קָרָא (qa.ra) — to call: call to.
: call_to/invite/entreat
1) to call, call out, recite, read, cry out, proclaim
1a) (Qal)
1a1) to call, cry, utter a loud sound
1a2) to call unto, cry (for help), call (with name of God)
1a3) to proclaim
1a4) to read aloud, read (to oneself), read
1a5) to summon, invite, call for, call and commission, appoint, call and endow
1a6) to call, name, give name to, call by
1b) (Niphal)
1b1) to call oneself
1b2) to be called, be proclaimed, be read aloud, be summoned, be named
1c) (Pual) to be called, be named, be called out, be chosen
קָרָא (qa.ra) — to call: call by.
: call_by/name
1) to call, call out, recite, read, cry out, proclaim
1a) (Qal)
1a1) to call, cry, utter a loud sound
1a2) to call unto, cry (for help), call (with name of God)
1a3) to proclaim
1a4) to read aloud, read (to oneself), read
V-Qal-Perf-3ms | Suff — Verb qal perfect third person masculine singular · suffixHVqp3ms/Sp1bs
מֵעֶה (me`ah) refers to internal organs, particularly the intestines and belly. It is used in plural form and can denote various inward parts, including the womb and the seat of emotions. The term may also imply softness, reflecting a figurative sense of sympathy or emotional distress.
[מֵעֶה] n.m. only pl. internal organs, inward parts (intestines, bowels), belly
base
H4578 מֵעֶה only pl. internal organs, inward parts (intestines, bowels), belly
4578 me`ah may-aw'
from an unused root probably meaning to be soft; used only in
plural the intestines, or (collectively) the abdomen,
figuratively, sympathy; by implication, a vest; by extens. the
stomach, the uterus (or of men, the seat of generation), the
heart (figuratively):--belly, bowels, X heart, womb.
מֵעֶה (me.eh) — belly.
1) internal organs, inward parts, bowels, intestines, belly
1a) inward parts
1b) digestive organs
1c) organs of procreation, womb
1d) place of emotions or distress or love (fig.)
1e) external belly
Aramaic equivalent: me.ah (מְעָא "belly" H4577)
Prep | N-mp — Preposition · noun common masculine plural constructHR/Ncmpc
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
The Hebrew word אֵם (em) means 'mother' and can refer to a human mother, an animal's dam, or even a figurative sense, such as Deborah's nurturing role for her people. It also conveys the idea of a point of departure or division. This word is built from a primitive root and encompasses both literal and figurative meanings.
אֵם 221 n.f. mother
lit. (human) mother
fig. of Deborah as caring for her people
of animals, dam
= point of departure or division
base
H517 אֵם mother . lit. (human) mother
. fig. of Deborah as caring for her people
. of animals, dam
. = point of departure or division
517 'em ame
a primitive word; a mother (as the bond of the family); in a
wide sense (both literally and figuratively (like 1):--dam,
mother, X parting.
see HEBREW for 01
אֵם (em) — mother.
1) mother
1a) of humans
1b) of Deborah's relationship to the people (fig.)
1c) of animals
2) point of departure or division
N-fs | Suff — Noun common feminine singular construct · suffixHNcfsc/Sp1bs
The Hebrew word זָכַר (zakar) means 'to remember' and is built from a primitive root implying recognition. It covers a range of meanings, including recalling thoughts, commemorating days, and causing others to remember. The entries also note its use in various grammatical forms, such as being remembered or making a memorial.
זָכַר vb. remember
Qal
Human subj.
remember, recall, call to mind, usu. as affecting present feeling, thought or action
remember persons (human subj.)
remember י׳
remember
think of or on, call to mind something present or future
remember a day, to observe, commemorate it
remember, with implied mention of, obj.
Subj. י׳ (אלהִם)
remember persons
remember the distress of his servants
their devotion
remember his own covenant (with them)
his mercy
extenuating circumstances
remember sins, idolatries
Niph.
be brought to remembrance, remembered, thought of, usu. c. neg.
neg. be not remembered = no longer exist, of name of Israel, as nation
be remembered, of particular days, in order to be observed, commemorated
Hiph.
cause to remember, remind
cause to be remembered, keep in remembrance
mention
record, only pt.
of sacrifice, make a memorial
base
H2142 זָכַר remember .. Human subj. . remember, recall, call to mind, usu. as affecting present feeling, thought or action
. remember persons (human subj.)
. remember י׳
. remember
. think of or on, call to mind something present or future
. remember a day, to observe, commemorate it
. remember, with implied mention of, obj.
. Subj. י׳ (אלהִם) . remember persons
. . remember the distress of his servants
. their devotion
. . remember his own covenant (with them)
. his mercy
. extenuating circumstances
. remember sins, idolatries
. . be brought to remembrance, remembered, thought of, usu. c. neg.
. neg. be not remembered = no longer exist, of name of Israel, as nation
. be remembered, of particular days, in order to be observed, commemorated
. . cause to remember, remind
. cause to be remembered, keep in remembrance
. mention
. record, only pt.
. of sacrifice, make a memorial
2142 zakar zaw-kar'
a primitive root; properly, to mark (so as to be recognized),
i.e. to remember; by implication, to mention; also (as
denominative from 2145) to be male:--X burn (incense), X
earnestly, be male, (make) mention (of), be mindful, recount,
record(-er), remember, make to be remembered, bring (call,
come, keep, put) to (in) remembrance, X still, think on, X
well.
see HEBREW for 02145
זָכַר (za.khar) — to remember.
1) to remember, recall, call to mind
1a) (Qal) to remember, recall
1b) (Niphal) to be brought to remembrance, be remembered, be thought of, be brought to mind
1c) (Hiphil)
1c1) to cause to remember, remind
1c2) to cause to be remembered, keep in remembrance
1c3) to mention
1c4) to record
1c5) to make a memorial, make remembrance
V-Hiphil-Perf-3ms — Verb · Hiphil · perfect third person masculine singularHVhp3ms
שֵׁם (shem) means 'name' and encompasses various meanings such as reputation, fame, and glory. It can refer to the designation of God and is often associated with memorials or monuments. The word is built from a primitive root and highlights individuality and honor. There is a mention of its use in relation to false gods, which is forbidden.
שֵׁם 864 n.m. name (√ unknown)
of river, beasts, city, i.e. exact designation of it
usu. of pers.
= reputation
esp. as giving a man a kind of posthumous life, esp. in his sons
name, as designation of God
of false gods, use forbidden
= memorial, monument
base
H8034 שֵׁם name (√ unknown)
8034 shem shame
a primitive word (perhaps rather from 7760 through the idea
of definite and conspicuous position; compare 8064); an
appellation, as a mark or memorial of individuality; by
implication honor, authority, character:--+ base,
(in-)fame(-ous), named(-d), renown, report.
see HEBREW for 07760
see HEBREW for 08064
שֵׁם (shem) — name.
1) name
1a) name
1b) reputation, fame, glory
1c) the Name (as designation of God)
1d) memorial, monument
Aramaic equivalent: shum (שֻׁם "name" H8036)
HNcmsc/Sp1bs — Noun common masculine singular construct · suffixHNcmsc/Sp1bs