Isaiah 59:1 — Word Study
WLCהֵ֛ן לֹֽא־ קָצְרָ֥ה יַד־ יְהוָ֖ה מֵֽהוֹשִׁ֑יעַ וְלֹא־ כָבְדָ֥ה אָזְנ֖וֹ מִשְּׁמֽוֹעַ׃
BSASurelyhên [behold, look!] the armyâd [hand] of the LORDYᵉhôvâh [Yehovah, the Lord God] is notlôʼ [by no means] too shortqâtsar■ [limited, unable] to saveyâshaʻ [rescue, deliver] nor His earʼôzen [organ of hearing, attention] too dullkâbad■ [heavy, unresponsive] to hearshâmaʻ [listen, obey]
| Greek | English | Parsing |
|---|---|---|
| הֵ֛ן | here! | Particle |
| לֹֽא־ | not | Particle |
| קָצְרָ֥ה | it is [too] short | Verb, Qal, perfect third person feminine singular |
| יַד־ | [the] hand of | Noun common, both singular construct |
| יְהוָ֖ה | Yahweh | Noun proper |
| מֵֽהוֹשִׁ֑יעַ | for saving | Preposition, verb hiphil infinitive construct common |
| וְלֹא־ | and not | Conjunction, particle |
| כָבְדָ֥ה | it is [too] heavy | Verb, Qal, perfect third person feminine singular |
| אָזְנ֖וֹ | ear his | Noun common feminine singular construct, suffix |
| מִשְּׁמֽוֹעַ׃ | for hearing | Preposition, verb qal infinitive construct common |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Surely the arm of the LORD is not too short to save, nor His ear too dull to hear. |
| KJV | Behold, the LORD’s hand is not shortened, that it cannot save; neither his ear heavy, that it cannot hear: |
| ASV | Behold, Jehovah’s hand is not shortened, that it cannot save; neither his ear heavy, that it cannot hear: |
| YLT | Lo, the hand of Jehovah Hath not been shortened from saving, Nor heavy his ear from hearing. |
| WEB | Behold, Yahweh’s hand is not shortened, that it can’t save; nor his ear dull, that it can’t hear. |
| BBE | Truly, the Lord's hand has not become short, so that he is unable to give salvation; and his ear is not shut from hearing: |
The translations agree here, using similar terms for God's power and attentiveness.
Two main clauses connected by a conjunction, emphasizing both God's power and His attentiveness.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbקָצֵר
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 59:1
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 — God's Power and Attentiongenerated
Isaiah 59:1 emphasizes that God's ability to save is not hindered by limitations, and His capacity to hear is not dulled by human disobedience. The verses that follow reveal the barriers created by the people's sins, which separate them from God, illustrating the importance of repentance and the assurance of God's readiness to respond to their cries for help.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Isaiah 50:2 | Why was no one there when I arrived? Why did no one answer when I called? Is My hand too short to redeem you? Or do I lack the strength to deliver you? Behold, My rebuke dries up the sea; I turn the rivers into a desert; the fish rot for lack of water and die of thirst. |
| 2 | Genesis 18:14 | Is anything too difficult for the LORD? At the appointed time I will return to you—in about a year—and Sarah will have a son.” |
| 3 | Numbers 11:23 | The LORD answered Moses, “Is the LORD’s arm too short? Now you will see whether or not My word will come to pass.” |
| 4 | Jeremiah 32:17 | “Oh, Lord GOD! You have made the heavens and the earth by Your great power and outstretched arm. Nothing is too difficult for You! |
| 5 | Isaiah 63:1 | Who is this coming from Edom, from Bozrah with crimson-stained garments? Who is this robed in splendor, marching in the greatness of His strength? “It is I, proclaiming vindication, mighty to save.” |
The Treasury of Scripture Knowledge — 8 references, hung on the phrase they belong to
The Key Word — קָצְרָ֥ה, ka.tze.Rahgenerated
The verb קָצֵר (ka.tze.Rah) means 'to be short' or 'to reap.' It conveys the idea of limitation, suggesting that God's power is not restricted in any way. The parsing as a perfect third person feminine singular indicates a completed action, affirming that God's arm is fully capable of saving.
In this context, the word serves to emphasize that there is no shortage in God's ability to save. It contrasts human limitations with divine omnipotence, assuring the people that their situation is not beyond God's reach.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, which uses short for קָצְרָ֥ה.
Sentence Structuregenerated
The verse is structured around two main clauses, each featuring a finite verb: קָצְרָ֥ה (it is short) and כָבְדָ֥ה (it is heavy). The first clause asserts God's capability to save, while the second addresses His attentiveness.
The word order places emphasis on God's actions and attributes, highlighting that neither His power nor His ability to hear is limited.
Septuagint Backgroundgenerated
The Septuagint translates קָצֵר as ἰσξύει, which suggests a focus on strength rather than mere length, indicating that God's power is robust and effective.
For כָבְדָ֥ה, the LXX uses a term that conveys a sense of burden, which may imply a deeper interpretation of God's attentiveness being affected by the people's actions.
In plain words — the whole versegenerated
Isaiah 59:1 assures us that God is fully capable of saving and listening. The verse emphasizes that any limitations are not due to God but rather the people's sin, which creates a barrier between them and Him.
Frequently Asked Questionsgenerated
It means that God's power to rescue and deliver is always available, regardless of the circumstances.
It indicates that God is always attentive to His people's cries, and any failure to hear is due to the people's sin, not God's inability.
They explain that the people's iniquities have created a separation from God, affecting their relationship with Him.
It serves to draw attention to the truth being stated, emphasizing the certainty of God's capabilities.
Reflection Questionsgenerated
- In what areas of my life do I need to remember that God is powerful enough to save?
- How can I ensure that my actions do not create barriers between me and God?
- What does it mean for me to listen to God's voice in my life?
- How can I share the assurance of God's attentiveness with others who feel distant from Him?
The early church on this verse — how the Fathers read it
Jerome quotes this verse to emphasize God's unchanging ability to save and hear, contrasting it with the people's sin that separates them from Him.
Behold, the hand of the Lord is not shortened, that it cannot save; neither is His ear heavy, that it cannot hear. But your iniquities have separated you from your God, and your sins have hidden His face from you, so that He will not hear.Early Church Fathers on Isaiah 59 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Isaiah 59:1 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleBehold, the Lord's hand is not shortened, that it cannot save,.... It is not for want of power in the Lord, that he has not as yet destroyed the enemies of his people, antichrist, and the
Read John Gill on Isaiah 59 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryBehold, the LORD's hand is not shortened, that it cannot save; neither his ear heavy, that it cannot hear: The reason why Yahweh does not deliver His people, notwithstanding their religious services
Read Robert Jamieson on Isaiah 59 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleISAIAH CHAPTER 59 Sin separates between God and us, ,2. Murder, theft, falsehood, injustice, cruelty, . Calamity for sin, . Salvation only of God, . The covenant of the Redeemer, ,21. The Lord’ s hand is not shortened; he is not grown weaker than in former times, as omnipotent as ever he was: hand is here by a synecdoche put for arm, and so for strength, because the strength of a man doth generally put forth itself in his arm; and thus it is applied to God in his bringing Israel out of Egypt, . Neither his ear heavy; or thick of hearing; he is not like your idol gods, that have hands, and cannot help, and ears, and cannot hear. The phrases are much to the same purpose, save only that they…
Read Matthew Poole on Isaiah 59 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsIsaiah 59:1 Behold, the LORD’ S hand is not shortened, that it cannot save; neither his ear heavy, that it cannot hear: Ver. 1. Behold, the Lord’ s hand is not shortened.] That their fasts were not regarded, their Sabbath keeping rewarded, their prayers answered, according to expectation, the fault is not at all in God, saith the prophet, as if he were now grown old, impotent, deafish, or bison, as they were apt to conceit it, but merely in themselves, as appeareth by the following catalogue of sins, which he therefore also, in his own and their names, confesseth to God, and assigneth for the cause of their so long lasting calamity.
Read John Trapp on Isaiah 59 →Charles John Ellicott1819–1905Ellicott's Commentary for English ReadersLIX. (1) Behold, the Lord’s hand . . .—The declaration is an implied answer to the complaint, like that of Isa 58:3, that the glorious promises had not as yet been fulfilled. The murmurera are told that the hindrance is on their side.
Read Charles John Ellicott on Isaiah 59 →AdamClarkeAdam Clarke's Commentary on the BibleCHAPTER LIX This chapter contains a more general reproof of the wickedness of the Jews, 1-8. After this they are represented confessing their sins, and deploring the unhappy consequences of them, 9-15. On this act of humiliation God, ever ready to pardon the penitent, promises that he will have mercy on them; that the Redeemer will come, mighty to save; and that he will deliver his people, subdue his enemies and establish a new and everlasting covenant, 16-21. The foregoing elegant chapter contained a severe reproof of the Jews, in particular for their hypocrisy in pretending to make themselves accepted with God by fasting and outward humiliation without true repentance; while they still…
Read AdamClarke on Isaiah 59 →CambridgeThe Cambridge Bible for Schools and Colleges1, 2. These verses state briefly and forcibly the argument of which the whole chapter is the expansion: not the powerlessness or the indifference of Jehovah, but the sin of the people, is the hindrance to the promised redemption.
Read Cambridge on Isaiah 59 →Albert Barnes1798–1870Barnes' Notes on the BibleBehold, the Lord’s hand is not shortened - On the meaning of this phrase, see the notes at Isaiah 50:2. Neither his ear heavy, that it cannot hear - On the meaning of this phrase, see the notes at Isaiah 6:10.
Read Albert Barnes on Isaiah 59 →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
Surely the arm of the LORD is not too short to save, nor His ear too dull to hear.
Behold, Yahweh’s hand is not shortened, that it can’t save; nor his ear dull, that it can’t hear.
Surely the arm of the LORD is not too short to save, nor His ear too dull to hear.
Look, the Lord’s hand is not too weak to deliver you; his ear is not too deaf to hear you.
Tyndale line
Behold, the LORD’s hand is not shortened, that it cannot save; neither his ear heavy, that it cannot hear:
Behold, Jehovah’s hand is not shortened, that it cannot save; neither his ear heavy, that it cannot hear:
Behold, the LORD’S hand is not shortened, that it cannot save; neither his ear heavy, that it cannot hear:
Behold, the LORD'S hand is not shortened, that it cannot save; neither his ear heavy, that it cannot hear:
Beholde, the Lordes hande is not shortened, that it can not saue: neither is his eare heauie, that it cannot heare.
Strictly literal
Behold, Jehovah's hand is not shortened that it cannot save, neither his ear heavy that it cannot hear;
Lo, the hand of Jehovah Hath not been shortened from saving, Nor heavy his ear from hearing.
Behold, the hand of YHWH || Has not been shortened from saving, || Nor His ear heavy from hearing.
Behold, the Lord's hand is not too short to save; neither his ear too heavy for hearing;
Look, Yahweh's hand is not so short that it cannot save; nor his ear so dull, that it cannot hear.
From the Latin
Behold the hand of the Lord is not shortened that it cannot save, neither is his ear heavy that it cannot hear.
Simplified
Don't you see? The Lord's arm isn't too weak to save you, and his ear isn't too deaf to hear you!
Truly, the Lord's hand has not become short, so that he is unable to give salvation; and his ear is not shut from hearing:
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 reads, "הֵ֛ן לֹֽא־ קָצְרָ֥ה יַד־ יְהוָ֖ה מֵֽהוֹשִׁ֑יעַ וְלֹא־ כָבְדָ֥ה אָזְנ֖וֹ מִשְּׁמֽוֹעַ," which translates to, "Surely the arm of the LORD is not too short to save, nor His ear too dull to hear." The Septuagint largely agrees with the Masoretic Text, matching 9 of the 10 words, though its word order and articles differ due to its translation style. The Dead Sea Scrolls, specifically 1Qisaa and 1Q8, also agree with the Masoretic Text, with minor variations in spelling and word forms, such as "הנה" in 1Qisaa instead of "הֵ֛ן" and "כבדה" in 1Q8 instead of "כָבְדָ֥ה." Overall, the witnesses show a strong agreement on the content of the verse, with slight textual variations.
הֵ֛ן לֹֽא־ קָצְרָ֥ה יַד־ יְהוָ֖ה מֵֽהוֹשִׁ֑יעַ וְלֹא־ כָבְדָ֥ה אָזְנ֖וֹ מִשְּׁמֽוֹעַ׃
9 of the 10 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.
הנה לוא קצרא יד יהוה מהושיע ולוא כבדו אוזני׳ו משמוע
10 words on the leather.
הן לא קצרה יד יהוה מהושיע ולא כבדה אזנ׳ו משמוע
10 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 59:1
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.
הֵן (hen) is a demonstrative adverb or interjection meaning 'lo!' or 'behold!'. It is primarily used to draw attention to a fact that prompts action or leads to a conclusion. The word can also express surprise and is less common than its counterpart הִנֵּה (hinneh). Additionally, it can function hypothetically as 'if'.
הֵן 100 demonstr.adv. or interj. lo!, behold (on etym. v. הִנֵּה), less widely used than הִנֵּה, and in prose mostly confined to calling attention to some fact upon which action is to be taken, or a conclusion based
base
H2005 הֵן demonstr. adv. or interj. lo!, behold (on etym. v. הִנֵּה), less widely used than הִנֵּה, and in prose mostly confined to calling attention to some fact upon which action is to be taken, or a conclusion based
2005 hen hane
a primitive particle; lo!; also (as expressing surprise)
if:--behold, if, lo, though.
הֵן (hen) — look!.
interj
1) behold, lo, though hypothetical part
2) if
Aramaic equivalent: hen (הֵן "look!" H2006A)
Part — ParticleHTj
her, in composition:
לֹא (lo') is a Hebrew word meaning 'not' or 'no.' It serves as a simple negation and can imply absence or prohibition. The word can also be used in various contexts, often combined with other particles for emphasis or clarification. Its Aramaic equivalent is לָא (la), which also means 'not.'
לֹא or לוֹא adv. not
base
H3808 לֹא or לוֹא not
3808 lo' lo
or lowi {lo}; or loh (Deut. 3:11) {lo}; a primitive particle;
not (the simple or abs. negation); by implication, no; often
used with other particles (as follows):--X before, + or else,
ere, + except, ig(-norant), much, less, nay, neither, never,
no((-ne), -r, (-thing)), (X as though...,(can-), for) not (out
of), of nought, otherwise, out of, + surely, + as truly as, +
of a truth, + verily, for want, + whether, without.
לֹא (lo) — not.
1) not, no
1a) not (with verb-absolute prohibition)
1b) not (with modifier-negation)
1c) nothing (subst)
1d) without (with particle)
1e) before (of time)
Aramaic equivalent: la (לָא "not" H3809)
Part — ParticleHTn
קָצֵר (qatsar) is a Hebrew word that primarily means 'to be short' or 'to reap.' It is built from a primitive root that conveys the idea of curtailing or harvesting, applicable in both literal and figurative contexts. The entries indicate that it can express feelings of impatience or grief, as well as the act of harvesting crops.
[קָצֵר], I. קָצַר vb. be short
Qal be short
Pi. shorten
Hiph. id.
base
[קָצַר] vb. reap, harvest
H7114a קָצֵר, קָצַר be short H7114b קָצַר reap, harvest
7114 qatsar kaw-tsar'
a primitive root; to dock off, i.e. curtail (transitive or
intransitive, literal or figurative); especially to harvest
(grass or grain):--X at all, cut down, much discouraged,
grieve, harvestman, lothe, mourn, reap(-er), (be, wax)
short(-en, -er), straiten, trouble, vex.
קָצֵר (qa.tser) — be short.
1) to be short, be impatient, be vexed, be grieved
1a) (Qal) to be short
1b) (Piel) to shorten
1c) (Hiphil) to shorten
קָצַר (qa.tsar) — to reap.
1) to reap, harvest
1a) (Qal) to reap, harvest
1b) (Hiphil) to reap, harvest
V-Qal-Perf-3fs — Verb · Qal · perfect third person feminine singularHVqp3fs
יָד (yad) means 'hand' and can also refer to strength or power in a figurative sense. It encompasses various technical uses, such as a sign or monument, parts or shares, and even specific components in construction, like axle-trees and supports for the laver. The word is versatile, appearing in both literal and metaphorical contexts.
יָד 1604 n.f. hand
hand
Fig. = strength, power
Fig. = side
יָד is used in various special, technical senses:—
sign, monument
part, fractional part or share
time, repetition
axle-trees
stays, supports for laver
tenons on sides of boards of tabernacle
a (beckoning) hand
יַד with prep.
base
H3027 יָד hand . hand
. Fig. = strength, power
. Fig. = side
. יָד is used in various special, technical senses:— . sign, monument
. part, fractional part or share
. time, repetition
. axle-trees
. stays, supports for laver
. tenons on sides of boards of tabernacle
. a (beckoning) hand
. יַד with prep.
3027 yad yawd
a primitive word; a hand (the open one (indicating power,
means, direction, etc.), in distinction from 3709, the closed
one); used (as noun, adverb, etc.) in a great variety of
applications, both literally and figuratively, both proximate
and remote (as follows):--(+ be) able, X about, + armholes,
at, axletree, because of, beside, border, X bounty, + broad,
(broken-)handed, X by, charge, coast, + consecrate, +
creditor, custody, debt, dominion, X enough, + fellowship,
force, X from, hand(-staves, -y work), X he, himself, X in,
labour, + large, ledge, (left-)handed, means, X mine,
ministry, near, X of, X order, ordinance, X our, parts, pain,
power, X presumptuously, service, side, sore, state, stay,
draw with strength, stroke, + swear, terror, X thee, X by
them, X themselves, X thine own, X thou, through, X throwing,
+ thumb, times, X to, X under, X us, X wait on, (way-)side,
יָד (yad) — hand.
: hand/arm[anatomy]
1) hand
1a) hand (of man)
1b) strength, power (fig.)
1c) side (of land), part, portion (metaph.) (fig.)
1d) (various special, technical senses)
1d1) sign, monument
1d2) part, fractional part, share
1d3) time, repetition
1d4) axle-trees, axle
1d5) stays, support (for laver)
1d6) tenons (in tabernacle)
1d7) a phallus, a hand (meaning unsure)
1d8) wrists
יָד (yad) — hand: power.
: hand/arm[anatomy]
1) hand
1a) hand (of man)
1b) strength, power (fig.)
1c) side (of land), part, portion (metaph.) (fig.)
1d) (various special, technical senses)
1d1) sign, monument
1d2) part, fractional part, share
1d3) time, repetition
1d4) axle-trees, axle
1d5) stays, support (for laver)
1d6) tenons (in tabernacle)
1d7) a phallus, a hand (meaning unsure)
1d8) wrists
יָד (yad) — hand: themselves.
: hand/arm[anatomy]
1) hand
1a) hand (of man)
1b) strength, power (fig.)
N-cs — Noun common · both singular constructHNcbsc
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…
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
יָשַׁע (yasha`) is a Hebrew root meaning to save or deliver. It encompasses various forms of salvation, including liberation from physical and moral troubles, victory in battle, and general safety. The word can appear in different grammatical forms, such as Niph. (to be saved) and Hiph. (to save).
[יָשַׁע] vb. Hiph. deliver; Niph. intrans. and pass.
Niph.
be liberated, saved (prop. placed in freedom)
be saved in battle, victorious
Hiph.
deliver, save (prop. give width and breadth to, liberate)
save from moral troubles
give victory to
base
H3467 [יָשַׁע] Hiph. deliver; Niph. intrans. and pass. . . be liberated, saved (prop. placed in freedom)
. be saved in battle, victorious
. . deliver, save (prop. give width and breadth to, liberate)
. save from moral troubles
. give victory to
3467 yasha` yaw-shah'
a primitive root; properly, to be open, wide or free, i.e.
(by implication) to be safe; causatively, to free or
succor:--X at all, avenging, defend, deliver(-er), help,
preserve, rescue, be safe, bring (having) salvation,
save(-iour), get victory.
יָשַׁע (ya.sah) — to save.
1) to save, be saved, be delivered
1a) (Niphal)
1a1) to be liberated, be saved, be delivered
1a2) to be saved (in battle), be victorious
1b) (Hiphil)
1b1) to save, deliver
1b2) to save from moral troubles
1b3) to give victory to
Prep | V-Hiphil-Inf-a — Preposition · verb hiphil infinitive construct commonHR/Vhcc
לֹא (lo') is a Hebrew word meaning 'not' or 'no.' It serves as a simple negation and can imply absence or prohibition. The word can also be used in various contexts, often combined with other particles for emphasis or clarification. Its Aramaic equivalent is לָא (la), which also means 'not.'
לֹא or לוֹא adv. not
base
H3808 לֹא or לוֹא not
3808 lo' lo
or lowi {lo}; or loh (Deut. 3:11) {lo}; a primitive particle;
not (the simple or abs. negation); by implication, no; often
used with other particles (as follows):--X before, + or else,
ere, + except, ig(-norant), much, less, nay, neither, never,
no((-ne), -r, (-thing)), (X as though...,(can-), for) not (out
of), of nought, otherwise, out of, + surely, + as truly as, +
of a truth, + verily, for want, + whether, without.
לֹא (lo) — not.
1) not, no
1a) not (with verb-absolute prohibition)
1b) not (with modifier-negation)
1c) nothing (subst)
1d) without (with particle)
1e) before (of time)
Aramaic equivalent: la (לָא "not" H3809)
HC/Tn — Conjunction · particleHC/Tn
The Hebrew word כָּבֵד (kabad) is built from a primitive root meaning 'to be heavy.' It covers a range of meanings, including being burdensome, weighty, or honorable. The word can describe both a negative sense of heaviness or dullness and a positive sense of honor or glory. It appears in various forms, such as making oneself heavy or being made honorable.
כָּבֵד vb. be heavy, weighty, burdensome, honoured
Qal
be heavy, in weight
heavy, insensible, dull
be honoured
Niph.
pass.
be made heavy fr. abundance
be honoured, enjoy honour, of man
medial, get oneself glory (or honour), of God
Pi.
make heavy, insensible
make honourable, honour, glorify, usu. c. human subj.
Pu. be made honourable, honoured
Hiph.
make heavy
make heavy, dull, unresponsive, the ears
cause to be honoured
Hithp.
make oneself heavy, dense, numerous
honour oneself
base
H3513 כָּבֵד be heavy, weighty, burdensome, honoured .. be heavy, in weight
. heavy, insensible, dull
. be honoured
. . pass. . be made heavy fr. abundance
. be honoured, enjoy honour, of man
. medial, get oneself glory (or honour), of God
. . make heavy, insensible
. make honourable, honour, glorify, usu. c. human subj.
. be made honourable, honoured
. . make heavy
. make heavy, dull, unresponsive, the ears
. cause to be honoured
. . make oneself heavy, dense, numerous
. honour oneself
3513 kabad kaw-bad'
or kabed {kaw-bade'}; a primitive root; to be heavy, i.e. in
a bad sense (burdensome, severe, dull) or in a good sense
(numerous, rich, honorable; causatively, to make weighty (in
the same two senses):--abounding with, more grievously
afflict, boast, be chargeable, X be dim, glorify, be (make)
glorious (things), glory, (very) great, be grievous, harden,
be (make) heavy, be heavier, lay heavily, (bring to, come to,
do, get, be had in) honour (self), (be) honourable (man),
lade, X more be laid, make self many, nobles, prevail, promote
(to honour), be rich, be (go) sore, stop.
כָּבֵד (ka.vad) — to honor: honour.
: honour/glory
1) to be heavy, be weighty, be grievous, be hard, be rich, be honourable, be glorious, be burdensome, be honoured
1a) (Qal)
1a1) to be heavy
1a2) to be heavy, be insensible, be dull
1a3) to be honoured
1b) (Niphal)
1b1) to be made heavy, be honoured, enjoy honour, be made abundant
1b2) to get oneself glory or honour, gain glory
1c) (Piel)
1c1) to make heavy, make dull, make insensible
1c2) to make honourable, honour, glorify
1d) (Pual) to be made honourable, be honoured
1e) (Hiphil)
1e1) to make heavy
1e2) to make heavy, make dull, make unresponsive
1e3) to cause to be honoured
1f) (Hithpael)
1f1) to make oneself heavy, make oneself dense, make oneself numerous
1f2) to honour oneself
כָּבֵד (ka.vad) — to honor: heavy.
: heavy/severe
1) to be heavy, be weighty, be grievous, be hard, be rich, be honourable, be glorious, be burdensome, be honoured
V-Qal-Perf-3fs — Verb · Qal · perfect third person feminine singularHVqp3fs
The Hebrew word אֹ֫זֶן (*ozen*) means 'ear' and is derived from a root that suggests broadness. It refers to the physical ear as well as the organ of hearing, and can also imply the act of revealing or receiving divine revelation. The term appears in contexts such as Exodus 29:20.
אֹ֫זֶן 188 n.f. Ex 29:20 ear
ear, as part of body
especially as organ of hearing
open ears of, reveal to
base
H241 אֹ֫זֶן ear
241 'ozen o'-zen
from 238; broadness. i.e. (concrete) the ear (from its form
in man):--+ advertise, audience, + displease, ear, hearing, +
show.
see HEBREW for 0238
אֹ֫זֶן (o.zen) — ear.
: ear
1) ear, as part of the body
2) ear, as organ of hearing
3) (subjective) to uncover the ear to reveal; the receiver of divine revelation
אֹ֫זֶן (o.zen) — ear: hearing.
: hearing
1) ear, as part of the body
2) ear, as organ of hearing
3) (subjective) to uncover the ear to reveal; the receiver of divine revelation
אֹ֫זֶן (o.zen) — ear: to ears.
: to[ears_of](PERSON)
1) ear, as part of the body
2) ear, as organ of hearing
3) (subjective) to uncover the ear to reveal; the receiver of divine revelation
N-fs | Suff — Noun common feminine singular construct · suffixHNcfsc/Sp3ms
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)
Prep | V-Qal-Inf-a — Preposition · verb qal infinitive construct commonHR/Vqcc