Isaiah 51:4 — Word Study
WLCהַקְשִׁ֤יבוּ אֵלַי֙ עַמִּ֔י וּלְאוּמִּ֖י אֵלַ֣י הַאֲזִ֑ינוּ כִּ֤י תוֹרָה֙ מֵאִתִּ֣י תֵצֵ֔א וּמִשְׁפָּטִ֔י לְא֥וֹר עַמִּ֖ים אַרְגִּֽיעַ׃
BSAPay attentionqâshab [listen carefully, give ear] to Meʼêl My peopleʻam [nation, community] and listenʼâzan [hear, obey] to Meʼêl My nationlᵉʼôm [tribes, community] forkîy ◂a lawtôwrâh [instruction, teaching] will go out from Meyâtsâʼ▸ and My justice [will become]mishpâṭ [righteous judgment] a lightʼôwr [spiritual guidance, illumination] to the nationsʻam [peoples, Gentiles] I will bring it about quicklyrâgaʻ▸ [establish, fulfill]
| Greek | English | Parsing |
|---|---|---|
| הַקְשִׁ֤יבוּ | pay attention | Verb, Hiphil, imperative second person masculine plural |
| אֵלַי֙ | to me | Preposition, suffix |
| עַמִּ֔י | O people my | Noun common masculine singular construct, suffix |
| וּלְאוּמִּ֖י | and O nation my | Conjunction, noun common masculine singular construct, suffix |
| אֵלַ֣י | to me | Preposition, suffix |
| הַאֲזִ֑ינוּ | give ear | Verb, Hiphil, imperative second person masculine plural |
| כִּ֤י | for | Particle |
| תוֹרָה֙ | law | Noun common, feminine singular absolute |
| מֵאִתִּ֣י | from with me | Preposition, preposition, suffix |
| תֵצֵ֔א | it will go out | Verb, Qal, imperfect third person feminine singular |
| וּמִשְׁפָּטִ֔י | and justice my | Conjunction, noun common masculine singular construct, suffix |
| לְא֥וֹר | a light of | Preposition, noun common feminine singular construct |
| עַמִּ֖ים | peoples | Noun common, masculine plural absolute |
| אַרְגִּֽיעַ׃ | I will make suddenly | Verb, Hiphil, imperfect first person common singular |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Pay attention to Me, My people, and listen to Me, My nation; for a law will go out from Me, and My justice will become a light to the nations; I will bring it about quickly. |
| KJV | ¶ Hearken unto me, my people; and give ear unto me, O my nation: for a law shall proceed from me, and I will make my judgment to rest for a light of the people. |
| ASV | Attend unto me, O my people; and give ear unto me, O my nation: for a law shall go forth from me, and I will establish my justice for a light of the peoples. |
| YLT | Attend unto Me, O My people, And, O My nation, unto Me give ear. For a law from Me goeth out, And My judgment to the light, Peoples I do cause to rest. |
| WEB | “Listen to me, my people; and hear me, my nation, for a law will go out from me, and I will establish my justice for a light to the peoples. |
| BBE | Give attention to me, O my people; and give ear to me, O my nation; for teaching will go out from me, and the knowledge of the true God will be a light to the peoples. |
The translations agree on the essence of the verse, emphasizing the call to listen and the promise of God's law and justice.
The sentence is structured with a main command followed by supporting phrases that explain the reason and promise, creating a clear and direct message.







8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectתּוֹרָה
verbקָשַׁב
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 51:4
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 — God's Call to His Peoplegenerated
Isaiah 51:4 is a call from God to His people, urging them to listen attentively. This verse emphasizes the importance of heeding God's message, as He promises to bring forth His law and justice to illuminate the nations. The surrounding verses highlight God's compassion for Zion and His commitment to restoring her, reinforcing the theme of divine guidance and hope.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Isaiah 26:2 | Open the gates so a righteous nation may enter— one that remains faithful. |
| 2 | Exodus 19:6 | And unto Me you shall be a kingdom of priests and a holy nation.’ These are the words that you are to speak to the Israelites.” |
| 3 | Exodus 33:13 | Now if indeed I have found favor in Your sight, please let me know Your ways, that I may know You and find favor in Your sight. Remember that this nation is Your people.” |
| 4 | Psalm 33:12 | Blessed is the nation whose God is the LORD, the people He has chosen as His inheritance! |
| 5 | Psalm 106:5 | that I may see the prosperity of Your chosen ones, and rejoice in the gladness of Your nation, and give glory with Your inheritance. |
The Treasury of Scripture Knowledge — 17 references, hung on the phrase they belong to
The Key Word — הַקְשִׁ֤יבוּ, hak.Shi.vugenerated
The Hebrew word הַקְשִׁיבוּ (hak.Shi.vu) is an imperative form of the verb קָשַׁב (qashab), meaning to listen or pay attention. It conveys a strong command to actively engage one's ears and mind, emphasizing the necessity of careful listening.
This word appears frequently in the Hebrew Bible, often calling people to heed God's words or instructions. It is used in contexts where attentiveness is crucial, such as in prophetic messages and teachings, underscoring the importance of obedience to God's voice.
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 consists of multiple clauses, with the main command being הַקְשִׁ֤יבוּ, pay attention. This imperative verb governs the following phrases that elaborate on the audience and the content of the message.
The structure highlights a call to action followed by the reason for this call, which is the forthcoming law and justice from God. This arrangement emphasizes the urgency and importance of the message being conveyed.
Septuagint Backgroundgenerated
The Septuagint translates הַקְשִׁ֤יבוּ as ἐνωτίσασθε (enōtizesthe), which means 'to give ear' or 'to listen attentively.' This choice reflects a similar emphasis on the need for attentiveness to God's words.
The translation of תוֹרָה as νόμος (nomos) indicates a broader understanding of law, encompassing not just legal aspects but also moral and ethical guidance.
In plain words — the whole versegenerated
Isaiah 51:4 invites God's people to listen carefully to Him. God promises that His law will come forth and His justice will shine as a light for the nations. This verse emphasizes the importance of paying attention to God's message and the swift fulfillment of His promises.
Frequently Asked Questionsgenerated
To 'pay attention' means to listen carefully and be receptive to God's guidance, ensuring that we understand and follow His instructions.
The law going out signifies God's intention to guide His people and the nations, providing moral and ethical direction for living.
God's justice serves as a light by revealing His righteous standards and offering hope and guidance to all peoples.
This indicates that God's actions and promises will be fulfilled in a timely manner, emphasizing His sovereignty and reliability.
Reflection Questionsgenerated
- How can I be more attentive to God's voice in my life?
- What are some ways I can share God's law and justice with others?
- In what situations do I find it difficult to listen to God?
- How can understanding God's promises help me trust Him more?
The early church on this verse — how the Fathers read it
Early Church Fathers reference Isaiah 51:4 to discuss the transition from the old law to the new, emphasizing the universality of God's law.
For the law promulgated on Horeb is now old, and belongs to yourselves alone; but this is for all universally. Now, law placed against law has abrogated that which is before it,Early Church Fathers on Isaiah 51 →
“Listen to me, my people, and give ear to me, my nation; for a law will go forth from me.” And how could it go forth now, if it were the same law that went forth in the days of Moses? But it is evident that here he mystically signifies the…Early Church Fathers on Isaiah 51 →
Listen to me, my people, and my tribe, listen to me: for the law will come forth from me, and my judgment will rest on the light of the nations. My righteous one is near, my savior has come forth, and my arms will judge the peoples.Early Church Fathers on Isaiah 51 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Isaiah 51:4 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleHearken unto me, my people,.... His special people, whether Jews or Gentiles, chosen by him, taken into covenant with him; given to Christ, redeemed by him as a peculiar people, and called by his
Read John Gill on Isaiah 51 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryHearken unto me, my people; and give ear unto me, O my nation: for a law shall proceed from me, and I will make my judgment to rest for a light of the people.
Read Robert Jamieson on Isaiah 51 →
Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleHearken unto me, my people: seeing the Gentiles will hearken to me, as I have formerly told you, take heed that you Jews, whom I chose to be my peculiar people, do not reject my counsel, nor forsake your own mercies, as I fear you will do. A law; a new law, even the doctrine of the gospel, which ought to have the force of a law with you, and I expect your obedience to it, no less than to my law delivered by Moses. I will make my judgment to rest: judgment is here the same thing with law in the former clause, the word of God, which is frequently called judgment, as hath been observed again and again, or the evangelical doctrine, of which he saith that he will make it to rest, i.e. settle and…
Read Matthew Poole on Isaiah 51 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsIsaiah 51:4 Hearken unto me, my people; and give ear unto me, O my nation: for a law shall proceed from me, and I will make my judgment to rest for a light of the people.Ver. 4. Hearken unto me.] See on Isaiah 51:2. For a law shall proceed from me,] i.e., The gospel of grace, that "perfect law of liberty," "the law of the spirit of life." And I will make my judgment to rest.] I will firmly and irrevocably establish the government of my word and Spirit in the Church for a secure guide to bring it to eternal life. Some render it thus, "My judgment," i.e., my gospel, shall be for a light of the people, whereby I will give rest. So that here is a double effect of the gospel, viz., saving light…
Read John Trapp on Isaiah 51 →
Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(4) A law shall proceed.—“Law” and “judgment” include all forms of divine revelation, and specially the “glad tidings” which are the groundwork of the highest law. (Comp. Luke 1:77; Romans 1:17.)
Read Charles John Ellicott on Isaiah 51 →
AdamClarkeAdam Clarke's Commentary on the BibleVerse 4. My people - O my nation - "O ye peoples - O ye nations"] For עמי ammi, my people, the Bodleian MS. and another read עמים ammim, ye peoples; and for לאומי leumi, my nation, the Bodleian MS. and eight others, (two of them ancient,) and four of De Rossi's, read לאמים leummim, ye nations; and so the Syriac in both words. The difference is very material; for in this case the address is made not to the Jews, but to the Gentiles, as in all reason it ought to be; for this and the two following verses express the call of the Gentiles, the islands, or the distant lands on the coasts of the Mediterranean and other seas. It is also to be observed that God in no other place calls his people…
Read AdamClarke on Isaiah 51 →
CambridgeThe Cambridge Bible for Schools and CollegesCh. Isaiah 51:1-16. Encouragements addressed to true IsraelitesThe strain of consolation, which was interrupted by the soliloquy of the Servant at ch. Isaiah 50:4, is now resumed, and is continued till we reach the fourth and last of the Servant-passages, Isaiah 52:13 to Isaiah 53:12. Throughout this long passage (Isaiah 51:1 to Isaiah 52:12) the prophet’s thoughts are occupied with the near prospect of deliverance, and his high-strung emotion finds vent in a series of short impassioned oracles, mostly of a lyrical character. These may be divided into two groups, each consisting of three oracles. While those of the second group (Isaiah 51:17 to Isaiah 52:12) are addressed to the prostrate…
Read Cambridge on Isaiah 51 →
Albert Barnes1798–1870Barnes' Notes on the BibleHearken unto me, my people - Lowth reads this; Attend unto me, O ye people, And give ear unto me, O ye nations.
Read Albert Barnes on Isaiah 51 →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
Pay attention to Me, My people, and listen to Me, My nation; for a law will go out from Me, and My justice will become a light to the nations; I will bring it about quickly.
“Listen to me, my people; and hear me, my nation, for a law will go out from me, and I will establish my justice for a light to the peoples.
Pay attention to Me, My people, and listen to Me, My nation; for a law will go out from Me, and My justice will become a light to the nations; I will bring it about quickly.
Pay attention to me, my people! Listen to me, my people! For I will issue a decree, I will make my justice a light to the nations.
Tyndale line
¶ Hearken unto me, my people; and give ear unto me, O my nation: for a law shall proceed from me, and I will make my judgment to rest for a light of the people.
Attend unto me, O my people; and give ear unto me, O my nation: for a law shall go forth from me, and I will establish my justice for a light of the peoples.
Attend unto me, O my people; and give ear unto me, O my nation: for a law shall go forth from me, and I will make my judgment to rest for a light of the peoples.
Hearken to me, my people; and give ear to me, O my nation: for a law shall proceed from me, and I will make my judgment to rest for a light of the people.
Hearken ye vnto me, my people, and giue eare vnto me, O my people: for a Law shall proceede from me, and I will bring foorth my iudgement for the light of the people.
Strictly literal
Listen unto me, my people; and give ear unto me, my nation: for a law shall proceed from me, and I will establish my judgment for a light of the peoples.
Attend unto Me, O My people, And, O My nation, unto Me give ear. For a law from Me goeth out, And My judgment to the light, Peoples I do cause to rest.
“Attend to Me, O My people, || And, O My nation, give ear to Me. For a law goes out from Me, || And My judgment to the light, || I cause peoples to rest.
Listen unto me, my people; and O my nation, give ear unto me; for a law shall proceed from me, and my justice will I establish as a light of the people.
“Be attentive to me, my people; and listen to me, my people! For I will issue a decree, and I will make my justice to be a light for the nations.
From the Latin
Hearken unto me, O my people, and give ear to me, O my tribes: for a law shall go forth from me, and my judgment shall rest to be a light of the nations.
Simplified
Pay attention to me, my people; listen to me, my nation: I will send out my law, and my justice will be a light to the nations.
Give attention to me, O my people; and give ear to me, O my nation; for teaching will go out from me, and the knowledge of the true God will be a light to the peoples.
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 align closely, with both preserving the essential wording of the verse. The Septuagint matches 12 of the 14 words, maintaining the core message while presenting it in a different order.
הַקְשִׁ֤יבוּ אֵלַי֙ עַמִּ֔י וּלְאוּמִּ֖י אֵלַ֣י הַאֲזִ֑ינוּ כִּ֤י תוֹרָה֙ מֵאִתִּ֣י תֵצֵ֔א וּמִשְׁפָּטִ֔י לְא֥וֹר עַמִּ֖ים אַרְגִּֽיעַ׃
12 of the 14 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.
אקשיבו אל׳י עמ׳י ולאומ׳י אל׳י האזינו כיא תורה מאת׳י תצא ומשפט׳י לאור עמים ארגיע
14 words on the leather.
הקשיבו אל׳י עמ׳י ולאמ׳י אל׳י האזינו כי תורה מאת׳י תצא ומשפט׳י לאור עמים ארגיע
12 words on the leather — 2 partly restored.
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 51:4
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.
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
V-Hiphil-Impv-2mp — Verb · Hiphil · imperative second person masculine pluralHVhv2mp
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
עַם (am) primarily means 'people' or 'nation,' referring to a collective group, often in the context of tribes such as those of Israel. It can also denote kinsmen or compatriots. The term appears in various contexts, including military and familial references. There is a mention of a specific individual named Ammi in Song of Solomon 6:12.
עַם, עָם 1810 n.m. people
a people, nation
= smaller units
= common people
people in gen., persons
phrases
base
[עַם] n.[m.] kinsman (on father's side)
base
H5971a עַם, עָם people H5971b עַם kinsman (on father's side)
5971 `am am
from 6004; a people (as a congregated unit); specifically, a
tribe (as those of Israel); hence (collectively) troops or
attendants; figuratively, a flock:--folk, men, nation,
people.
see HEBREW for 06004
עַם (am) — people.
: people/nation
1) nation, people
1a) people, nation
1b) persons, members of one's people, compatriots, country-men
עַם (am) — kinsman.
kinsman, kindred
עַם (am) — Ammi.
A man living at the time of United Monarchy, only mentioned at Sng.6.12
§ kinsman, kindred
עַם (am) — People's (Gate).
§ kinsman, kindred
עַם (am) — (Ibleam)-am.
Combined with yiv.le.am (יִבְלְעָם "Ibleam" H2991)
§ kinsman, kindred
עַם (am) — Amaw.
This name means nation, people
עַם (am) — people: soldiers.
: soldiers/army
1) nation, people
1a) people, nation
1b) persons, members of one's people, compatriots, country-men
עַם (am) — people: creatures.
: creatures
1) nation, people
1a) people, nation
1b) persons, members of one's people, compatriots, country-men
N-ms | Suff — Noun common masculine singular construct · suffixHNcmsc/Sp1bs
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
Conj | N-ms | Suff — Conjunction · noun common masculine singular construct · suffixHC/Ncmsc/Sp1bs
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
אָזַן (azan) is a verb meaning to listen or hear, derived as a denominative from a root suggesting the broadening of the ear. It encompasses the act of giving ear, being obedient, and specifically refers to God listening to prayers. The entries do not indicate any significant disagreement among lexicons.
[אָזַן] 42 vb. denom. Hiph. give ear, listen, hear
hear, perceive by the ear
of God, listening (with favour) to prayer
base
H238 אָזַן vb. denom. Hiph. give ear, listen, hear
238 'azan aw-zan'
a primitive root; probably to expand; but used only as a
denominative from 241; to broaden out the ear (with the hand),
i.e. (by implication) to listen:--give (perceive by the) ear,
hear(-ken). See 239.
see HEBREW for 0241
see HEBREW for 0239
אָזַן (a.zan) — to listen.
1) to hear, listen
1a) (Hiphil)
1a1) to hear, listen, give ear
1a2) to be obedient, harken
1a3) to hear or listen to prayers (of God)
V-Hiphil-Impv-2mp — Verb · Hiphil · imperative second person masculine pluralHVhv2mp
er ('ozen; ous, otion, the latter word (literally, "earlet") in all the Gospels only used of the ear of the high priest's servant, which was cut off by Peter: Mt 26:51; Mr 14:47; Lu 22:51 (not 22:50); Joh 18:10,26):
(1) The physical organ of hearing which was considered of peculiar importance as the chief instrument by which man receives information and commandments. For this reason the ear of the priest had to be specially sanctified, the tip of the right ear being touched with sacrificial blood at the consecration (Le 8:23). Similarly the ear of the cleansed leper had to be rededicated to the service of God by blood…
Ear
Used frequently in a figurative sense (Ps. 34:15). To “uncover the ear” is to show respect to a person (1 Sam. 20:2 marg.). To have the “ear heavy”, or to have “uncircumcised ears” (Isa. 6:10), is to be inattentive and disobedient. To have the ear “bored” through with an awl was a sign of perpetual servitude (Ex. 21:6).
כִּי (ki) is a conjunction primarily meaning 'that,' 'for,' or 'when.' It indicates causal relationships and can express conditions like 'if' or 'though.' The word is versatile, appearing in various contexts to convey certainty, exception, or concession. Notably, it can combine with other particles to modify its meaning, such as in the phrase כִּי אם־ (ki im), meaning 'that if.'
כִּי conj. that, for, when
that
Of time, when, of the past
elsewhere כִּי has a force approximating to if, though it usu. represents a case as more likely to occur than אִם
when or if, with a concessive force, i.e. though
Because, since
base
כִּי אם־
each part. retaining its independent force, and relating to a different clause:
that if
for if
(About 140 t.) the two particles being closely conjoined, and relating to the same clause—
limiting the prec. clause, except
the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
after an oath, surely
base
כִּי עַל כֵּן forasmuch as
base
H3588a כִּי that, for, when . that
. . Of time, when, of the past
. elsewhere כִּי has a force approximating to if, though it usu. represents a case as more likely to occur than אִם
. when or if, with a concessive force, i.e. though
. Because, since
H3588b כִּי אם־ . each part. retaining its independent force, and relating to a different clause: . that if
. for if
. (About 140 t.) the two particles being closely conjoined, and relating to the same clause— . limiting the prec. clause, except
. the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
. after an oath, surely
H3588c כִּי עַל כֵּן forasmuch as
3588 kiy kee
a primitive particle (the full form of the prepositional
prefix) indicating causal relations of all kinds, antecedent
or consequent; (by implication) very widely used as a relative
conjunction or adverb (as below); often largely modified by
other particles annexed:--and, + (forasmuch, inasmuch,
where-)as, assured(-ly), + but, certainly, doubtless, + else,
even, + except, for, how, (because, in, so, than) that, +
nevertheless, now, rightly, seeing, since, surely, then,
therefore, + (al- )though, + till, truly, + until, when,
whether, while, whom, yea, yet.
כִּי (ki) — for.
1) that, for, because, when, as though, as, because that, but, then, certainly, except, surely, since
1a) that
1a1) yea, indeed
1b) when (of time)
1b1) when, if, though (with a concessive force)
1c) because, since (causal connection)
1d) but (after negative)
1e) that if, for if, indeed if, for though, but if
1f) but rather, but
1g) except that
1h) only, nevertheless
1i) surely
1j) that is
1k) but if
1l) for though
1m) forasmuch as, for therefore
כִּי [אם] (ki im) — that if: except.
1) except if
1a) but if
1b) even though
כִּי [עַל כֵּן] (ki [al ken]) — for as that: since.
1) that, for, because, when, as though, as, because that, but, then, certainly, except, surely, since
1a) that
1a1) yea, indeed
1b) when (of time)
1b1) when, if, though (with a concessive force)
1c) because, since (causal connection)
1d) but (after negative)
Conj — ParticleHTc
for (ki (conjunction), le, from 'el (preposition), and various other words. In the New Testament also the words are various, chiefly gar, kai gar, hoti (conjunctions); anti apo eis dia (accusative), epi (dative and accusative), peri (genitive), pros (genitive and accusative), huper (genitive) (prepositions)): the English Revised Version and the American Standard Revised Version give in many cases more literal or more accurate renderings than those in the King James Version.
In the New Testament the most important preps. from a doctrinal point of view are anti, "face to face," "over against," "instead," "on behalf of," peri, "around," "about," "concerning," huper, "over," "on behalf of." The first has been claimed as stating the substitutionary nature of Christ's sacrifice as contrasted with huper and peri, more frequently used of it. But, although anti in the New Testament often means…
תּוֹרָה (towrah) encompasses concepts of direction, instruction, and law, particularly relating to divine or human guidance. It refers to legal directives, customs, and teachings, including the Decalogue and the Pentateuch. The entries highlight its use in various contexts, such as prophetic and priestly instruction, but do not present significant disagreement among lexicons.
תּוֹרָה n.f. direction, instruction, law
instruction
law (prop. direction)
custom, manner
base
H8451 תּוֹרָה direction, instruction, law . instruction
. law (prop. direction)
. custom, manner
8451 towrah to-raw'
or torah {to-raw'}; from 3384; a precept or statute,
especially the Decalogue or Pentateuch:--law.
see HEBREW for 03384
תּוֹרָה (to.rah) — instruction.
1) law, direction, instruction
1a) instruction, direction (human or divine)
1a1) body of prophetic teaching
1a2) instruction in Messianic age
1a3) body of priestly direction or instruction
1a4) body of legal directives
1b) law
1b1) law of the burnt offering
1b2) of special law, codes of law
1c) custom, manner
1d) the Deuteronomic or Mosaic Law
N-fs — Noun common · feminine singular absoluteHNcfsa
Law
A rule of action. (1.) The Law of Nature is the will of God as to human conduct, founded on the moral difference of things, and discoverable by natural light (Rom. 1:20; 2:14, 15). This law binds all men at all times. It is generally designated by the term conscience, or the capacity of being influenced by the moral relations of things.
(2.) The Ceremonial Law prescribes under the Old Testament the rites and ceremonies of worship. This law was obligatory only till Christ, of whom these rites were typical, had finished his work (Heb. 7:9, 11; 10:1; Eph. 2:16). It was fulfilled rather than abrogated by the gospel.
(3.) The Judicial Law, the law which directed the civil policy of the Hebrew nation.
The word is properly used, in Scripture as elsewhere, to express a definite commandment laid down by any recognized authority; but when the word is used with the article, and without any words of limitation, it refers to the expressed will to God, and in nine cases out of ten to the Mosaic law, or to the Pentateuch of which it forms the chief portion. The Hebrew word torah (law) lays more stress on its moral authority, as teaching the truth and guiding in the right way; the Greek nomos (law), on its constraining power as imposed and enforced by a recognized authority. The sense of the word, however, extends its scope and assumes a more abstracts character in the writings of St. Paul. Nomos , when used by him with the article, still refers in general to the law of Moses; but when used without the article, so as to embrace any manifestation of "law," it includes all powers which act on…
In the Bible, signifies sometimes the whole word of God, Ps 19:7-11 119:1-176 Isa 8:20; sometimes the Old Testament, Joh 10:34 15:25, and sometimes the five books of Moses, which formed the first of the three divisions of the Hebrew Scriptures, Lu 24:44 Ac 13:15. The Pentateuch was probably "the law," a copy of which every king was to transcribe for himself and study, and which was to be made known to young and old, in public and in private, De 6:7 17:18,19 31:9-19,26. In other places the Mosaic institutions as a whole are intend by "the law," in distinction from the…
The Hebrew word אֵת (eth) is a preposition indicating nearness or proximity, often translated as 'with' or 'near.' It conveys a sense of companionship or association, distinguishing itself from similar terms by expressing closer relationships. The entries highlight its use in various contexts, including possession and memory, but do not provide specific verse references.
אֵת, prep. with—prep. denoting proximity
Of companionship, together with
Of localities
אֵת פּ׳ denotes specially
in one's possession or keeping
in one's knowledge or memory
מֵאֵת from proximity with
Note. אֵת expresses closer association than עִם: hence while מֵעִם sts. denotes hardly more than from the surroundings or belongings of, מֵאֵת expresses from close proximity to.
base
H854 אֵת with—prep. denoting proximity . Of companionship, together with
. Of localities
. אֵת פּ׳ denotes specially . in one's possession or keeping
. in one's knowledge or memory
. מֵאֵת from proximity with
Note. אֵת expresses closer association than עִם: hence while מֵעִם sts. denotes hardly more than from the surroundings or belongings of, מֵאֵת expresses from close proximity to.
854 'eth ayth
probably from 579; properly, nearness (used only as a
preposition or an adverb), near; hence, generally, with, by,
at, among, etc.:--against, among, before, by, for, from,
in(-to), (out) of, with. Often with another prepositional
prefix.
see HEBREW for 0579
אֵת (et) — with.
1) with, near, together with
1a) with, together with
1b) with (of relationship)
1c) near (of place)
1d) with (poss.)
1e) from...with, from (with other prep)
HR/Rd/Sp1bs — Preposition · preposition · suffixHR/Rd/Sp1bs
יָצָא (yatsa') is a Hebrew verb meaning to go or come out, with various applications including departure, escape, and emergence. It can refer to both animate and inanimate subjects and emphasizes the idea of origin or source. The verb appears in different forms, such as Qal, Hiphil, and Hophal, indicating actions like leading out or being brought forth.
יָצָא 1068 vb. go or come out
Qal
go or come out or forth
from (מִן) a place
go forth from (the presence of) a person
in technical senses
of flight, involving escape
depart
of inanimate things
with especial emphasis on idea of origin, source
of children as going forth from loins (of father)
go forth to a place
go forward, proceed to or toward something
come or go forth, with esp. ref. to purpose or result
of combinations
Hiph.
cause to go or come out, bring out, lead out
fig. obj. persons, bring out of (מִן) distress, etc.
bring out animals
inanimate obj.
fig. subj. י׳, bring forth from (מִן)
Hoph. be brought forth
base
H3318 יָצָא go or come out .. go or come out or forth . from (מִן) a place
. go forth from (the presence of) a person
. in technical senses
. of flight, involving escape
. depart
. of inanimate things
. with especial emphasis on idea of origin, source
. of children as going forth from loins (of father)
. . go forth to a place
. go forward, proceed to or toward something
. come or go forth, with esp. ref. to purpose or result
. of combinations
. . cause to go or come out, bring out, lead out
. fig. obj. persons, bring out of (מִן) distress, etc.
. bring out animals
. inanimate obj.
. fig. subj. י׳, bring forth from (מִן)
. be brought forth
3318 yatsa' yaw-tsaw'
a primitive root; to go (causatively, bring) out, in a great
variety of applications, literally and figuratively, direct
and proxim.:--X after, appear, X assuredly, bear out, X
begotten, break out, bring forth (out, up), carry out, come
(abroad, out, thereat, without), + be condemned,
depart(-ing, -ure), draw forth, in the end, escape, exact,
fail, fall (out), fetch forth (out), get away (forth, hence,
out), (able to, cause to, let) go abroad (forth, on, out),
going out, grow, have forth (out), issue out, lay (lie) out,
lead out, pluck out, proceed, pull out, put away, be risen, X
scarce, send with commandment, shoot forth, spread, spring
out, stand out, X still, X surely, take forth (out), at any
time, X to (and fro), utter.
יָצָא (ya.tsa) — to come out: come.
: come/go_out/escape
1) to go out, come out, exit, go forth
1a) (Qal)
1a1) to go or come out or forth, depart
1a2) to go forth (to a place)
1a3) to go forward, proceed to (to or toward something)
1a4) to come or go forth (with purpose or for result)
1a5) to come out of
1b) (Hiphil)
1b1) to cause to go or come out, bring out, lead out
1b2) to bring out of
1b3) to lead out
1b4) to deliver
1c) (Hophal) to be brought out or forth
יָצָא (ya.tsa) — to come out: send.
: send/take_out/release
1) to go out, come out, exit, go forth
1a) (Qal)
1a1) to go or come out or forth, depart
1a2) to go forth (to a place)
1a3) to go forward, proceed to (to or toward something)
1a4) to come or go forth (with purpose or for result)
1a5) to come out of
1b) (Hiphil)
1b1) to cause to go or come out, bring out, lead out
1b2) to bring out of
1b3) to lead out
1b4) to deliver
V-Qal-Imperf-3fs — Verb · Qal · imperfect third person feminine singularHVqi3fs
The Hebrew word מִשְׁפָּט (mishpat) primarily means judgment or justice and encompasses various aspects such as legal rights, ordinances, and decisions. It is derived from a root meaning to pronounce a verdict, covering both human and divine law. The entries highlight its application in legal contexts, including the act of deciding cases and the attributes of justice and rectitude.
מִשְׁפָּט 422 n.m. judgment
judgment
justice, right, rectitude
ordinance
decision
one's (legal) right, privilege, due
proper, fitting, measure
custom, manner
what manner of
plan
base
H4941 מִשְׁפָּט judgment . judgment
. justice, right, rectitude
. ordinance
. decision
. one's (legal) right, privilege, due
. . proper, fitting, measure
. custom, manner
. what manner of
. plan
4941 mishpat mish-pawt'
from 8199; properly, a verdict (favorable or unfavorable)
pronounced judicially, especially a sentence or formal decree
(human or (participant's) divine law, individual or
collective), including the act, the place, the suit, the
crime, and the penalty; abstractly, justice, including a
participant's right or privilege (statutory or customary), or
even a style:--+ adversary, ceremony, charge, X crime,
custom, desert, determination, discretion, disposing, due,
fashion, form, to be judged, judgment, just(-ice, -ly),
(manner of) law(-ful), manner, measure, (due) order,
ordinance, right, sentence, usest, X worthy, + wrong.
see HEBREW for 08199
מִשְׁפָּט (mish.pat) — justice: judgement.
: judgement/punishment
1) judgment, justice, ordinance
1a) judgment
1a1) act of deciding a case
1a2) place, court, seat of judgment
1a3) process, procedure, litigation (before judges)
1a4) case, cause (presented for judgment)
1a5) sentence, decision (of judgment)
1a6) execution (of judgment)
1a7) time (of judgment)
1b) justice, right, rectitude (attributes of God or man)
1c) ordinance
1d) decision (in law)
1e) right, privilege, due (legal)
1f) proper, fitting, measure, fitness, custom, manner, plan
מִשְׁפָּט (mish.pat) — justice.
: justice/right/righteousness
1) judgment, justice, ordinance
1a) judgment
1a1) act of deciding a case
1a2) place, court, seat of judgment
1a3) process, procedure, litigation (before judges)
1a4) case, cause (presented for judgment)
1a5) sentence, decision (of judgment)
1a6) execution (of judgment)
1a7) time (of judgment)
Conj | N-ms | Suff — Conjunction · noun common masculine singular construct · suffixHC/Ncmsc/Sp1bs
אוֹר (or) means 'light' and encompasses various forms of illumination, including daylight, dawn, and the light of heavenly bodies like the sun and stars. It can also refer to metaphorical concepts such as the light of life, prosperity, and instruction, as well as Yahweh as a source of light.
אוֹר 121 n.m. light
light as diffused in nature, light of day
morning light, dawn
light of the heavenly luminaries
daylight
lightning
light of lamp
light of life
light of prosperity
light of instruction
light of face
Yahweh
base
H216 אוֹר light . light as diffused in nature, light of day
. morning light, dawn
. light of the heavenly luminaries
. daylight
. lightning
. light of lamp
. light of life
. light of prosperity
. light of instruction
. light of face
. Yahweh
216 'owr ore
from 215; illumination or (concrete) luminary (in every
sense, including lightning, happiness, etc.):--bright, clear,
+ day, light (-ning), morning, sun.
see HEBREW for 0215
אוֹר (or) — light.
1) light
1a) light of day
1b) light of heavenly luminaries (moon, sun, stars)
1c) day-break, dawn, morning light
1d) daylight
1e) lightning
1f) light of lamp
1g) light of life
1h) light of prosperity
1i) light of instruction
1j) light of face (fig.)
1k) Jehovah as Israel's light
Prep | N-cs — Preposition · noun common feminine singular constructHR/Ncfsc
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
עַם (am) primarily means 'people' or 'nation,' referring to a collective group, often in the context of tribes such as those of Israel. It can also denote kinsmen or compatriots. The term appears in various contexts, including military and familial references. There is a mention of a specific individual named Ammi in Song of Solomon 6:12.
עַם, עָם 1810 n.m. people
a people, nation
= smaller units
= common people
people in gen., persons
phrases
base
[עַם] n.[m.] kinsman (on father's side)
base
H5971a עַם, עָם people H5971b עַם kinsman (on father's side)
5971 `am am
from 6004; a people (as a congregated unit); specifically, a
tribe (as those of Israel); hence (collectively) troops or
attendants; figuratively, a flock:--folk, men, nation,
people.
see HEBREW for 06004
עַם (am) — people.
: people/nation
1) nation, people
1a) people, nation
1b) persons, members of one's people, compatriots, country-men
עַם (am) — kinsman.
kinsman, kindred
עַם (am) — Ammi.
A man living at the time of United Monarchy, only mentioned at Sng.6.12
§ kinsman, kindred
עַם (am) — People's (Gate).
§ kinsman, kindred
עַם (am) — (Ibleam)-am.
Combined with yiv.le.am (יִבְלְעָם "Ibleam" H2991)
§ kinsman, kindred
עַם (am) — Amaw.
This name means nation, people
עַם (am) — people: soldiers.
: soldiers/army
1) nation, people
1a) people, nation
1b) persons, members of one's people, compatriots, country-men
עַם (am) — people: creatures.
: creatures
1) nation, people
1a) people, nation
1b) persons, members of one's people, compatriots, country-men
N-mp — Noun common · masculine plural absoluteHNcmpa
The Hebrew word רָגַע (raga`) is a primitive root that encompasses a range of meanings including to disturb, to rest, and to harden. It can refer to stirring up or causing disturbance, as well as to settling or giving rest. The entries also note a specific usage related to winking. There is a mention of its application in Job 7:5.
רָגַע vb. disturb
Qal
Hiph. denom. make a twinkilng
base
רָגַע vb. be at rest, repose
Niph. (of sword) be gathered into thy scabbard, repose, and be still.
H7280a רָגַע disturb H7280b רָגַע be at rest, repose H7280c רָגַע harden
7280 raga` raw-gah'
a primitive root; properly, to toss violently and suddenly
(the sea with waves, the skin with boils); figuratively (in a
favorable manner) to settle, i.e. quiet; specifically, to wink
(from the motion of the eye-lids):--break, divide, find ease,
be a moment, (cause, give, make to) rest, make suddenly.
רָגַע (ra.ga) — to disturb.
1) to act in an instant, stir up, disturb
1a) (Qal) to stir up, disturb
1b) (Hiphil) to make a twinkling
רָגַע (ra.ga) — to rest.
1) to rest or repose, be at rest or repose, settle, quiet, give rest
1a) (Niphal)
1a1) to cause to rest (of sword, of the sea)
1a2) to wink (with prep)
1b) (Hiphil)
1b1) to give rest to
1b2) to rest, repose
רָגַע (ra.ga) — to harden.
to harden
V-Hiphil-Imperf-1cs — Verb · Hiphil · imperfect first person common singularHVhi1cs
