Psalms 119:108 — Word Study
WLCנִדְב֣וֹת פִּ֭י רְצֵה־ נָ֣א יְהוָ֑ה וּֽמִשְׁפָּטֶ֥יךָ לַמְּדֵֽנִי׃
BSAAcceptrâtsâh [please, I beseech thee] the freewill offeringsnᵉdâbâh [voluntary gifts, spontaneous sacrifices] of my mouthpeh [lips, the edge of my voice] Onâʼ LORDYᵉhôvâh [Yehovah] and teach melâmad [guide, instruct] Your judgmentsmishpâṭ [justice, righteous decisions, ordinances]
| Greek | English | Parsing |
|---|---|---|
| נִדְב֣וֹת | [the] freewill offerings of | Noun common, feminine plural construct |
| פִּ֭י | mouth my | Noun common masculine singular construct, suffix |
| רְצֵה־ | accept | Verb, Qal, imperative second person masculine singular |
| נָ֣א | please | Particle |
| יְהוָ֑ה | O Yahweh | Noun proper |
| וּֽמִשְׁפָּטֶ֥יךָ | and judgments your | Conjunction, noun common masculine plural construct, suffix |
| לַמְּדֵֽנִי׃ | teach me | Verb piel imperative second person masculine singular, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Accept the freewill offerings of my mouth, O LORD, and teach me Your judgments. |
| KJV | Accept, I beseech thee, the freewill offerings of my mouth, O LORD, and teach me thy judgments. |
| ASV | Accept, I beseech thee, the freewill-offerings of my mouth, O Jehovah, And teach me thine ordinances. |
| YLT | Free-will-offerings of my mouth, Accept, I pray Thee, O Jehovah, And Thy judgments teach Thou me. |
| WEB | Accept, I beg you, the willing offerings of my mouth. Yahweh, teach me your ordinances. |
| BBE | Take, O Lord, the free offerings of my mouth, and give me knowledge of your decisions. |
Translations agree on the phrase נִדְב֣וֹת — see How Translations Differ.
The verse consists of a main clause followed by two imperative phrases, highlighting the psalmist's urgent requests to God.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbרָצָה
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 — Psalms 119:108
Sections marked generated are written from the data on this page rather than by a named author. Everything else — the lexicon entries, the cross references, the manuscript readings, the counts — is quoted from its source unchanged.
Context — A Prayer for Acceptance and Instructiongenerated
Psalms 119:108 is a plea from the psalmist to the LORD, asking Him to accept the offerings of his mouth and to teach him His judgments. This verse follows a declaration of affliction and a desire for revival through God's word, highlighting the psalmist's dependence on divine guidance amidst suffering.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Numbers 29:39 | You are to present these offerings to the LORD at your appointed times, in addition to your vow and freewill offerings, whether burnt offerings, grain offerings, drink offerings, or peace offerings.” |
| 2 | Hosea 14:2 | Bring your confessions and return to the LORD. Say to Him: “Take away all our iniquity and receive us graciously, that we may present the fruit of our lips. |
| 3 | Hebrews 13:15 | Through Jesus, therefore, let us continually offer to God a sacrifice of praise, the fruit of lips that confess His name. |
| 4 | Psalm 119:12–26 | Blessed are You, O LORD; teach me Your statutes. |
The Treasury of Scripture Knowledge — 4 references, hung on the phrase they belong to
The Key Word — נִדְב֣וֹת, nid.Votgenerated
The word נְדָבָה (nidabah) is a noun that refers to voluntary offerings, emphasizing the concept of giving freely and willingly. It is derived from a root meaning spontaneity, and it is often used in a religious context to describe offerings made out of a willing heart.
In this verse, it signifies the psalmist's desire for his spoken words to be received as acceptable offerings to God, reflecting a heart that seeks to please the LORD through his expressions of worship.
How Translations Differ — measured against the Berean Standard Biblegenerated
Translations of this verse generally agree, with all versions using the phrase freewill offerings to capture the meaning of נִדְב֣וֹת.
Sentence Structuregenerated
The structure of the verse is governed by the imperative verb רְצֵה, accept, which is followed by a noun phrase indicating the offerings and another clause requesting instruction. This creates a clear hierarchy of requests, with the acceptance of offerings leading into the desire for teaching.
The word order places emphasis on the psalmist's plea, starting with the verb and followed by the direct address to the LORD, indicating urgency and sincerity in his supplication.
Septuagint Backgroundgenerated
In the Septuagint, the Hebrew רְצֵה is rendered as εὐδόκησον, which also carries the meaning of 'to accept favorably'. This choice reflects a similar intent to convey the psalmist's desire for God's approval of his offerings.
The translation maintains the essence of the original Hebrew while adapting it to the Greek context, emphasizing the importance of divine acceptance.
In plain words — the whole versegenerated
Psalms 119:108 expresses a heartfelt request from the psalmist to the LORD, asking Him to accept the voluntary offerings of his mouth and to teach him His judgments. This verse highlights the psalmist's desire for God's guidance and approval.
Frequently Asked Questionsgenerated
The term refers to offerings made voluntarily and willingly, indicating a heartfelt desire to please God through spoken words.
The psalmist seeks divine instruction to understand God's ways and decisions, reflecting a desire for righteousness and guidance.
The request for acceptance and teaching comes in the context of the psalmist's suffering, illustrating a reliance on God for support and direction.
This verse teaches us the importance of approaching God with sincerity, asking for His acceptance and guidance in our lives.
Reflection Questionsgenerated
- What are some ways I can offer my words and actions as freewill offerings to God?
- How can I seek God's guidance in my daily decisions and judgments?
- In what situations do I feel the need for God's acceptance and instruction?
- How can I express my heartfelt requests to God in prayer?
The early church on this verse — how the Fathers read it
Early Church Fathers, such as Augustine, have commented on this verse, emphasizing the importance of pleasing God with our offerings and the desire for divine approval.
"Make the freewill offerings of my mouth well pleasing, O Lord" [Psalms 119:108]: that is, let them please You; do not reject, but approve them.Early Church Fathers on Psalms 119 →
A most holy and solemn day has dawned for us to rejoice in, and one that is very special and glorious for this church as its crowning ornament, seeing the most blessed Cyprian filled it with the light for us by the glory of his sufferings.Early Church Fathers on Psalms 119 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Psalms 119:108 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAccept, I beseech thee, the freewill offerings of my mouth, O Lord,.... Not sacrifices out of his flocks and herds, such as were the voluntary and freewill offerings brought to the priests under the
Read John Gill on Psalms 119 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAccept, I beseech thee, the freewill offerings of my mouth, O LORD, and teach me thy judgments.
Read Robert Jamieson on Psalms 119 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleVer. 108. The free-will offerings of my mouth; either, 1. Those which I have promised with my mouth, though I am not now in a capacity of performing my promises, as being banished from thy house. Or rather, 2. The sacrifices of prayer and praises, which I do freely and frequently offer unto thee; which are called sacrifices, as , and calves of our lips, .
Read Matthew Poole on Psalms 119 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 119:108 Accept, I beseech thee, the freewill offerings of my mouth, O LORD, and teach me thy judgments.Ver. 108. Accept, I beseech thee, the freewill offerings] My prayers and praises; prayers for thine assistance, and praises for thine enablements, Psalms 50:14; Psalms 107:22 And teach me thy judgments] This is a request that David hath never done with.
Read John Trapp on Psalms 119 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(108) Freewill offerings of my mouth—i.e., thanks and praise.
Read Charles John Ellicott on Psalms 119 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 108. The freewill-offerings of my mouth] נדבות פי nidboth pi, the voluntary offerings which I have promised. Or, As we are in captivity, and cannot sacrifice to thee, but would if we could; accept the praises of our mouth, and the purposes of our hearts, instead of the sacrifices and offerings which we would bring to thy altar, but cannot.
Read AdamClarke on Psalms 119 →CambridgeThe Cambridge Bible for Schools and Colleges108. the freewill offerings of my mouth] The sacrifice of prayer and praise (Hebrews 13:15); voluntary vows of devotion to the law. Cp. Psalms 19:14. teach me &c.] Cp. Psalms 119:12 &c. Vows of obedience are vain without Divine instruction and grace.
Read Cambridge on Psalms 119 →Albert Barnes1798–1870Barnes' Notes on the BibleAccept, I beseech thee, the free-will offerings of my mouth - Or, the meaning of the word here rendered “free-will,” see the notes at Psalms 110:3.
Read Albert Barnes on Psalms 119 →The verse in English, compared — 16 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
Accept the freewill offerings of my mouth, O LORD, and teach me Your judgments.
Accept, I beg you, the willing offerings of my mouth. Yahweh, teach me your ordinances.
Accept the freewill offerings of my mouth, O LORD, and teach me Your judgments.
O Lord, please accept the freewill offerings of my praise! Teach me your regulations!
Tyndale line
Accept, I beseech thee, the freewill offerings of my mouth, O LORD, and teach me thy judgments.
Accept, I beseech thee, the freewill-offerings of my mouth, O Jehovah, And teach me thine ordinances.
Accept, I beseech thee, the freewill offerings of my mouth, O LORD, and teach me thy judgments.
Accept, I beseech thee, the free-will-offerings of my mouth, O LORD, and teach me thy judgments.
O Lord, I beseeche thee accept the free offerings of my mouth, and teach mee thy iudgements.
Strictly literal
Accept, I beseech thee, Jehovah, the voluntary-offerings of my mouth, and teach me thy judgments.
Free-will-offerings of my mouth, Accept, I pray Thee, O Jehovah, And Thy judgments teach Thou me.
Please accept [the] free-will offerings of my mouth, O YHWH, || And teach me Your judgments.
Receive in favor the freewill-offerings of my mouth, I beseech thee, O Lord, and teach me thy ordinances.
Yahweh, please accept the freewill offerings of my mouth, and teach me your righteous decrees.
Simplified
Lord, please accept my offerings of praise that I freely give you. Teach me your rules.
Take, O Lord, the free offerings of my mouth, and give me knowledge of your decisions.
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 Septuagint largely agree in wording, with six out of seven words matching. The Dead Sea Scrolls contain a fragment that includes six words of the verse, indicating consistency in the transmission of this text.
נִדְב֣וֹת פִּ֭י רְצֵה־ נָ֣א יְהוָ֑ה וּֽמִשְׁפָּטֶ֥יךָ לַמְּדֵֽנִי׃
6 of the 7 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.
נדבות פ׳י רצה יהוה ממשפטי׳כה למד׳ני
6 words of the verse are on this fragment. The rest of the verse is not on it.
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 Psalms 119:108
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.
נְדָבָה (ndabah) refers to the concept of voluntariness or a freewill offering. It is derived from a root meaning spontaneity and can denote an abundant gift or offering given freely and willingly. The term is primarily associated with voluntary contributions in religious contexts.
נְדָבָה n.f. voluntariness, freewill offering
base
H5071 נְדָבָה voluntariness, freewill offering
5071 ndabah ned-aw-baw'
from 5068; properly (abstractly) spontaneity, or
(adjectively) spontaneous; also (concretely) a spontaneous or
(by inference, in plural) abundant gift:--free(-will)
offering, freely, plentiful, voluntary(-ily, offering),
willing(-ly), offering).
see HEBREW for 05068
נְדָבָה (ne.da.vah) — voluntariness.
1) voluntariness, free-will offering
1a) voluntariness
1b) freewill, voluntary, offering
N-fp — Noun common · feminine plural constructHNcfpc
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 פֶּה (*peh*) means 'mouth' and encompasses various meanings, including the mouth of a person or animal, as well as openings or orifices. It can also refer to speech, edges, and portions. Additionally, it denotes a weight equal to one third of a shekel, found in 1 Samuel 13:21.
פֶּה 485 n.m. mouth
mouth, of man, organ of eating and drinking
external organ
much oftener, as organ of speech, of man
as laughing; panting
of God
of idols
of musical instr. = sound
of animals; hence of edge of sword
mouth = opening, orifice
extremity, end
= portion
with preps.
base
H6310 פֶּה mouth . . mouth, of man, organ of eating and drinking
. external organ
. . much oftener, as organ of speech, of man
. as laughing; panting
. of God
. of idols
. of musical instr. = sound
. of animals
. mouth = opening, orifice
. . extremity, end
. = portion
. with preps.
6310 peh peh
from 6284; the mouth (as the means of blowing), whether
literal or figurative (particularly speech); specifically
edge, portion or side; adverbially (with preposition)
according to:--accord(-ing as, -ing to), after, appointment,
assent, collar, command(-ment), X eat, edge, end, entry, +
file, hole, X in, mind, mouth, part, portion, X (should)
say(-ing), sentence, skirt, sound, speech, X spoken, talk,
tenor, X to, + two-edged, wish, word.
see HEBREW for 06284
פֶּה (peh) — lip.
: lip/mouth
peh
1) mouth
1a) mouth (of man)
1b) mouth (as organ of speech)
1c) mouth (of animals)
1d) mouth, opening, orifice (of a well, river, etc)
1e) extremity, end pim
2) a weight equal to one third of a shekel, occurs only in 1Sa 13:21
פֶּה (peh) — lip: edge.
: edge
peh
1) mouth
1a) mouth (of man)
1b) mouth (as organ of speech)
1c) mouth (of animals)
1d) mouth, opening, orifice (of a well, river, etc)
1e) extremity, end pim
2) a weight equal to one third of a shekel, occurs only in 1Sa 13:21
פֶּה (peh) — lip: word.
: word/command
peh
1) mouth
1a) mouth (of man)
1b) mouth (as organ of speech)
1c) mouth (of animals)
1d) mouth, opening, orifice (of a well, river, etc)
1e) extremity, end pim
N-ms | Suff — Noun common masculine singular construct · suffixHNcmsc/Sp1bs
רָצָה (ratsah) is a Hebrew verb meaning to be pleased with or to accept favorably. It encompasses a range of meanings including satisfying a debt, making something acceptable, and seeking favor. The verb appears in various forms, such as being accepted or pleasing others. Notably, it can refer to both personal acceptance and the acceptance of sacrifices.
רָצָה vb. be pleased with, accept favourably
Qal
be pleased with, favourable to
accept
be pleased
make acceptable, satisfy (by paying off debt)
Niph.
pass. of Qal 2, be accepted, of sacrifices
pass. of Qal 4: her punishment is accepted (as satisfactory)
Pi. seek the favour of the poor
Hiph. the land shall pay off her sabbaths
Hithp. with what shall he make himself acceptable unto his lord ?
base
H7521 רָצָה be pleased with, accept favourably .. be pleased with, favourable to
. accept
. be pleased
. make acceptable, satisfy (by paying off debt)
. . pass. of Qal 2, be accepted, of sacrifices
. pass. of Qal 4: her punishment is accepted (as satisfactory)
. seek the favour of the poor
. the land shall pay off her sabbaths
. with what shall he make himself acceptable unto his lord ?
7521 ratsah raw-tsaw'
a primitive root; to be pleased with; specifically, to
satisfy a debt:--(be) accept(-able), accomplish, set
affection, approve, consent with, delight (self), enjoy, (be,
have a) favour(-able), like, observe, pardon, (be, have, take)
please(-ure), reconcile self.
רָצָה (ra.tsah) — to accept.
1) to be pleased with, be favourable to, accept favourably
1a) (Qal)
1a1) to be pleased with, be favourable to
1a2) to accept
1a3) to be pleased, be determined
1a4) to make acceptable, satisfy
1a5) to please
1b) (Niphal) to be accepted, be pleased with
1c) (Piel) to seek favour of
1d) (Hiphil) to please, pay off
1e) (Hithpael) to make oneself acceptable or pleasing
V-Qal-Impv-2ms — Verb · Qal · imperative second person masculine singularHVqv2ms
נָא (na') is a Hebrew particle used primarily for entreaty or exhortation, meaning 'I pray,' 'now,' or 'please.' It often appears attached to verbs in the imperative or future forms, and can also modify interjections, adverbs, or conjunctions. The entries consistently emphasize its role in expressing a plea or request.
נָא part. of entreaty or exhortation, I (we) pray, now (enclitic)
base
H4994 נָא I (we) pray, now (enclitic)
4994 na' naw
a primitive particle of incitement and entreaty, which may
usually be rendered: "I pray," "now," or "then"; added mostly
to verbs (in the Imperative or Future), or to interjections,
occasionally to an adverb or conjunction:--I beseech (pray)
thee (you), go to, now, oh.
נָא (na) — please.
1) I (we) pray, now, please
1a) used in entreaty or exhortation
Part — ParticleHTj
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 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-mp | Suff — Conjunction · noun common masculine plural construct · suffixHC/Ncmpc/Sp2ms
לָמַד (lamad) is a Hebrew verb meaning to learn or teach. It encompasses the ideas of exercising in a skill, being trained, and instructing others. The root suggests a connection to motivation or incentive, as seen in the context of teaching with a rod. The verb appears in various forms, including Qal (to learn), Piel (to teach), and Pual (to be taught).
לָמַד vb. exercise in, learn
Qal learn something
Piel teach
Pual trained; taught
base
H3925 לָמַד exercise in, learn .learn something
.teach
.trained; taught
3925 lamad law-mad'
a primitive root; properly, to goad, i.e. (by implication) to
teach (the rod being an Oriental incentive):(un-) accustomed,
X diligently, expert, instruct, learn, skilful, teach(-er, -
ing).
לָמַד (la.mad) — to learn: teach.
: teach
1) to learn. teach, exercise in
1a) (Qal) to learn
1b) (Piel) to teach
1c) (Pual) to be taught, be trained
Also means: la.mad (לָמַד ": learn" H3925H)
לָמַד (la.mad) — to learn: learn.
: learn
1) to learn. teach, exercise in
1a) (Qal) to learn
1b) (Piel) to teach
1c) (Pual) to be taught, be trained
V-Piel-Impv-2ms | Suff — Verb piel imperative second person masculine singular · suffixHVpv2ms/Sp1bs