Psalms 59:4 — Word Study
WLCבְּֽלִי־ עָ֭וֹן יְרוּצ֣וּן וְיִכּוֹנָ֑נוּ ע֖וּרָה לִקְרָאתִ֣י וּרְאֵה׃
BSAforkîy beholdhinnêh to ambushʼârab soulnephesh to sojourngûwr uponʻal strongʻaz notlôʼ transgressionpeshaʻ notlôʼ sinchaṭṭâʼâh The LordYᵉhôvâh
| Greek | English | Parsing |
|---|---|---|
| בְּֽלִי־ | not | Noun common, masculine singular construct |
| עָ֭וֹן | iniquity | Noun common, masculine singular absolute |
| יְרוּצ֣וּן | they run ! | Verb qal imperfect third person masculine plural, suffix |
| וְיִכּוֹנָ֑נוּ | and they may be established | Conjunction, verb hithpael third person masculine plural |
| ע֖וּרָה | awake ! | Verb qal imperative second person masculine singular, suffix |
| לִקְרָאתִ֣י | to meet me | Preposition, verb qal infinitive construct common, suffix |
| וּרְאֵה׃ | and see | Conjunction, verb qal imperative second person masculine singular |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | For no fault of my own, they move swiftly to attack me. Arise to help me, and take notice. |
| KJV | They run and prepare themselves without my fault: awake to help me, and behold. |
| ASV | They run and prepare themselves without my fault: Awake thou to help me, and behold. |
| YLT | Without punishment they run and prepare themselves, Stir up to meet me, and see. |
| WEB | I have done no wrong, yet they are ready to attack me. Rise up, behold, and help me! |
| BBE | For no sin of mine they go quickly and get themselves ready; be awake and come to my help, and see. |
All translations agree on the essential meaning here, emphasizing the psalmist's innocence and the unjust aggression he faces.
The structure features a main clause followed by two imperative phrases, emphasizing the urgency of the psalmist's plea for help.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
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 59:4
Sections marked generated are written from the data on this page rather than by a named author. Everything else — the lexicon entries, the cross references, the manuscript readings, the counts — is quoted from its source unchanged.
Context — A Cry for Help Amidst Injusticegenerated
Psalms 59:4 expresses the psalmist's anguish over being unjustly pursued by enemies. The surrounding verses detail their conspiratorial behavior and the psalmist's plea for God's intervention. This cry reflects a common theme in the Psalms, where the faithful seek refuge from unjust circumstances and call upon God for deliverance, as seen in other scriptures like Psalm 7:1.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | 1 Samuel 19:12–24 | So Michal lowered David from the window, and he ran away and escaped. |
| 2 | Proverbs 1:16 | For their feet run to evil, and they are swift to shed blood. |
| 3 | Isaiah 59:7 | Their feet run to evil; they are swift to shed innocent blood. Their thoughts are sinful thoughts; ruin and destruction lie in their wake. |
| 4 | Acts 23:15 | Now then, you and the Sanhedrin petition the commander to bring him down to you on the pretext of examining his case more carefully. We are ready to kill him on the way.” |
| 5 | Romans 3:15 | “Their feet are swift to shed blood; |
The Treasury of Scripture Knowledge — 9 references, hung on the phrase they belong to
The Key Word — עָוֹן, 'A.vongenerated
The word עָוֹן ('avon) refers to iniquity or moral evil, indicating a serious wrongdoing or sin. It encompasses not just the act but also the guilt and consequences associated with it. The parsing indicates that it is a common noun in the masculine singular form, emphasizing its significance in the context of personal and communal sin.
This term is crucial for understanding the psalmist's claim of innocence. By stating there is no עָוֹן, he underscores that his suffering is unjust, which heightens the urgency of his plea for divine assistance.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, which uses fault, a term that aligns closely with the Hebrew meaning of עָוֹן as it conveys a sense of moral failure or wrongdoing.
Sentence Structuregenerated
The finite verb יְרוּצ֣וּן (they run) governs the main action of the verse, indicating the swift movement of the psalmist's enemies. The structure includes an adverbial phrase indicating the absence of fault, followed by the verb phrase describing the enemies' action and concluding with a plea for divine intervention.
The word order highlights the psalmist's innocence first, setting up the contrast with the aggressive actions of his enemies, which are emphasized by the following imperative verbs.
Septuagint Backgroundgenerated
The Septuagint translates עָוֹן as ἰδοὺ (idou), which means 'behold' or 'look'. This choice shifts the focus slightly from the concept of iniquity to a call for attention, suggesting an interpretation that invites the audience to witness the psalmist's plight.
This rendering indicates a broader understanding of the psalmist's situation, emphasizing the need for recognition of his innocence and the injustice he faces.
In plain words — the whole versegenerated
Psalms 59:4 describes the psalmist's distress as he faces attack without any wrongdoing on his part. He calls on God to wake up and help him, highlighting his innocence in the face of aggression from his enemies.
Frequently Asked Questionsgenerated
The psalmist asserts his innocence, indicating that he has not committed any wrongdoing that would justify the attacks against him, as referenced in Psalm 59:3.
The call for God to 'arise' signifies a plea for divine intervention and action against the unjust attackers, reflecting a common theme in the Psalms where the faithful seek God's help in times of trouble.
This verse exemplifies the theme of seeking justice from God, as the psalmist looks to Him for protection and vindication against unjust accusations and attacks.
The psalmist's response teaches the importance of turning to God in times of distress and maintaining faith in His justice, even when faced with unjust circumstances.
Reflection Questionsgenerated
- How do I respond when I feel unjustly attacked or misunderstood?
- What does it mean for me to call on God for help in my own struggles?
- In what ways can I seek justice in my life while trusting in God's timing?
- How can I support others who are facing unjust treatment or accusations?
The early church on this verse — how the Fathers read it
Early church fathers, such as Augustine of Hippo, referenced this verse to discuss themes of innocence and divine justice in their writings.
What next? "Neither iniquity is mine, nor sin mine, O Lord" [Psalms 59:4].Early Church Fathers on Psalms 59 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Psalms 59:4 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleThey run and prepare themselves without [my] fault,.... Or, "without sin [in me]"; or "without punishment [in them]"; so the same word is rendered, 1 Samuel 28:10.
Read John Gill on Psalms 59 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryThey run and prepare themselves without my fault: awake to help me, and behold. They run and prepare themselves without my fault - "They run" as armed warriors rushing to the assault (Psalms 18:29).
Read Robert Jamieson on Psalms 59 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThey run to and fro, first to receive Saul’ s commands and then to execute them with all speed and diligence. Prepare themselves; or, dispose themselves, here and there round about my house, that they may catch me when I go out of it. To help me, Heb. to meet me, as I come abroad and to conduct me away with safety.
Read Matthew Poole on Psalms 59 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 59:4 They run and prepare themselves without [my] fault: awake to help me, and behold.Ver. 4. They run and prepare themselves] At Saul’ s command, never inquiring into the cause, right or wrong; but taking his will for warrant good enough. Awake to help me] Heb. to meet me, sc. in mercy, Ut occurras et succurras mihi, or, at my calling, as some render it. And behold]
Read John Trapp on Psalms 59 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(4) They run and prepare.—These words might both be taken in a military sense. For “run,” see Psalms 18:29; Job 15:26; Job 16:14. Help me.—Literally, as in margin, meet. It is found in a hostile sense, and never in the sense of helping. A suggested emendation, “Awake to my calling, and behold,” removes the difficulty.
Read Charles John Ellicott on Psalms 59 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 4. They run and prepare themselves] They leave no stone unturned that they may effect my destruction and prevent the building.
Read AdamClarke on Psalms 59 →CambridgeThe Cambridge Bible for Schools and Colleges1–5. The Psalmist prays for deliverance from the enemies who are bent on taking his life, pleading his innocence, and appealing to God to punish all injustice.
Read Cambridge on Psalms 59 →Albert Barnes1798–1870Barnes' Notes on the BibleThey run and prepare themselves - That is, they “hasten” to accomplish this; they are quick to obey the command of Saul requiring them to slay me.
Read Albert Barnes on Psalms 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
For no fault of my own, they move swiftly to attack me. Arise to help me, and take notice.
I have done no wrong, yet they are ready to attack me. Rise up, behold, and help me!
For no fault of my own, they move swiftly to attack me. Arise to help me, and take notice.
Though I have done nothing wrong, they are anxious to attack. Spring into action and help me! Take notice of me!
Tyndale line
They run and prepare themselves without my fault: awake to help me, and behold.
They run and prepare themselves without my fault: Awake thou to help me, and behold.
They run and prepare themselves without my fault: awake thou to help me, and behold.
They run and prepare themselves without my fault: awake to help me, and behold.
They runne and prepare themselues without a fault on my part: arise therefore to assist me, and beholde.
Strictly literal
They run and prepare themselves without [my] fault: awake to meet me, and behold.
Without punishment they run and prepare themselves, Stir up to meet me, and see.
Without punishment they run and prepare themselves, || Stir up to meet me, and see.
(59:5) Without guilt [in me] they run and make themselves ready: awake, [come] toward me, and behold.
They prepare to run at me although I am without fault; awake and help me and see.
From the Latin
Thou hast moved the earth, and hast troubled it: heal thou the breaches thereof, for it has been moved.
Simplified
Even though I'm not guilty they hurry to prepare an attack on me. Please stand up, come and help me, and see what's going on.
For no sin of mine they go quickly and get themselves ready; be awake and come to my help, and see.
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 agree closely in wording, with all seven words matched. This alignment suggests a consistent understanding of the verse across these ancient texts.
בְּֽלִי־ עָ֭וֹן יְרוּצ֣וּן וְיִכּוֹנָ֑נוּ ע֖וּרָה לִקְרָאתִ֣י וּרְאֵה׃
7 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.
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 59:4
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.
בְּלִי (bli) refers to a state of wearing out or destruction, and serves as an adverb of negation meaning 'without' or 'not.' It is derived from the root meaning failure and can indicate absence or lack in various contexts.
בְּלִי subst. wearing out, hence
fig. destruction
defect, failure, hence adv. of negation
base
H1097 בְּלִי subst. wearing out, hence . fig. destruction
. defect, failure, hence adv. of negation
1097 bliy bel-ee'
from 1086; properly, failure, i.e. nothing or destruction;
usually (with preposition) without, not yet, because not, as
long as, etc.:--corruption, ig(norantly), for lack of, where
no...is, so that no, none, not, un(awares), without.
see HEBREW for 01086
בְּלִי (be.li) — without.
subst
1) wearing out
adv of negation
2) without, no, not
HNcmsc — Noun common · masculine singular constructHNcmsc
עָוֹן (avon) refers to iniquity, guilt, or the punishment associated with iniquity. It encompasses concepts of moral evil, such as perversity and depravity, and includes the consequences or punishment for these actions. The term appears in contexts like 2 Kings 7:9 and Psalm 51:5, highlighting its significance in discussions of sin and guilt.
עָוֹן n.m. iniquity, guilt, or punishment of iniquity
base
H5771 עָוֹן iniquity, guilt, or punishment of iniquity
5771 `avon aw-vone'
or oavown (2 Kings 7:9; Psalm 51:5 (7)) {aw-vone'}; from
5753; perversity, i.e. (moral) evil:--fault, iniquity,
mischeif, punishment (of iniquity), sin.
see HEBREW for 07
see HEBREW for 05753
עָוֺן (a.van) — iniquity: crime.
: crime
1) perversity, depravity, iniquity, guilt or punishment of iniquity
1a) iniquity
1b) guilt of iniquity, guilt (as great), guilt (of condition)
1c) consequence of or punishment for iniquity
עָוֺן (a.van) — iniquity: guilt.
: guilt
1) perversity, depravity, iniquity, guilt or punishment of iniquity
1a) iniquity
1b) guilt of iniquity, guilt (as great), guilt (of condition)
1c) consequence of or punishment for iniquity
עָוֺן (a.van) — iniquity: punishment.
: punishment
1) perversity, depravity, iniquity, guilt or punishment of iniquity
1a) iniquity
1b) guilt of iniquity, guilt (as great), guilt (of condition)
1c) consequence of or punishment for iniquity
HNcmsa — Noun common · masculine singular absoluteHNcmsa
in-ik'-wi-ti (`awon; anomia): In the Old Testament of the 11 words translated "iniquity," by far the most common and important is `awon (about 215 times). Etymologically, it is customary to explain it as meaning literally "crookedness," "perverseness," i.e. evil regarded as that which is not straight or upright, moral distortion (from `iwwah, "to bend," "make crooked," "pervert"). Driver, however (following Lagarde), maintains that two roots, distinct in Arabic, have been confused in Hebrew, one equals "to bend," "pervert" (as above), and the other equals "to err," "go astray"; that `awon is derived from the latter, and consequently expresses the idea of error, deviation from the right path, rather than that of perversion (Driver, Notes on Sam, 135 note) Whichever etymology is adopted, in actual usage it has three meanings which almost imperceptibly pass into each other:
(1) iniquity,
רוּץ (ruts) means to run, encompassing various nuances such as running swiftly or causing someone to run away. It is a primitive root that can imply actions like breaking down or dividing quickly. The word appears in different forms, including participles for runners or messengers. There is some overlap in definitions across lexicons, but they consistently focus on the core idea of running.
רוּץ vb. run
Qal
run
pl. the runners (prop. out-runners)
runner = (royal messenger, post, late)
Pō‛lēl they run swiftly, dart
Hiph. cause to run
base
H7323 רוּץ run
7323 ruwts roots
a primitive root; to run (for whatever reason, especially to
rush):--break down, divide speedily, footman, guard, bring
hastily, (make) run (away, through), post.
רוּץ (ruts) — to run: run.
: run/runner/messenger
1) to run
1a) (Qal)
1a1) to run
1a2) runners (participle as subst)
1b) (Polel) to run swiftly, dart
1c) (Hiphil)
1c1) to bring or move quickly, hurry
1c2) to drive away from, cause to run away
רוּץ (ruts) — to run: guard.
: guard
1) to run
1a) (Qal)
1a1) to run
1a2) runners (participle as subst)
1b) (Polel) to run swiftly, dart
1c) (Hiphil)
1c1) to bring or move quickly, hurry
1c2) to drive away from, cause to run away
רוּץ (ruts) — to run: pieces.
: pieces
1) to run
1a) (Qal)
1a1) to run
1a2) runners (participle as subst)
1b) (Polel) to run swiftly, dart
1c) (Hiphil)
1c1) to bring or move quickly, hurry
1c2) to drive away from, cause to run away
HVqi3mp/Sn — Verb qal imperfect third person masculine plural · suffixHVqi3mp/Sn
כּוּן (kuwn) is a Hebrew verb meaning to establish or prepare. It encompasses a range of meanings, including to be firm, to fix, to direct, and to be ready, with applications in both literal and figurative contexts. The entries indicate various forms of the verb, such as Niph'al (to be established) and Hiph'il (to establish), but there is a note on a noun form, נָכוֹן (nakhon), meaning 'blow'.
[כּוּן] 218 vb. prob. be firm, only in der. conj.
Niph.
be set up, established, fixed
in a moral sense, be directed aright, of ways
prepare, be ready
pass. be prepared, of judgments
Hiph.
establish, set up
fix, so as to be ready, make ready, prepare, a gift
provide for, provide, furnish
direct one's face toward
arrange, order
Hoph.
be established, of throne
be prepared for
Po‛lēl.
set up, establish
constitute, make, a man (in womb)
fix, so as to be ready
direct
Po‛lal. be established
Hithpo‛l. be established
base
נָכוֹן n. [m.] = blow Jb 12:5
ref
H3559a כּוּן prob. be firm, only in der. conj. . . be set up, established, fixed
. in a moral sense, be directed aright, of ways
. prepare, be ready
. pass. be prepared, of judgments
. . establish, set up
. . fix, so as to be ready, make ready, prepare, a gift
. provide for, provide, furnish
. direct one's face toward
. arrange, order
. . be established, of throne
. be prepared for
. . set up, establish
. constitute, make, a man (in womb)
. fix, so as to be ready
. direct
. be established
. be established
H3559b נָכוֹן n. [m.] = blow
3559 kuwn koon
a primitive root; properly, to be erect (i.e. stand
perpendicular); hence (causatively) to set up, in a great
variety of applications, whether literal (establish, fix,
prepare, apply), or figurative (appoint, render sure, proper
or prosperous):--certain(-ty), confirm, direct, faithfulness,
fashion, fasten, firm, be fitted, be fixed, frame, be meet,
ordain, order, perfect, (make) preparation, prepare (self),
provide, make provision, (be, make) ready, right, set (aright,
fast, forth), be stable, (e-)stablish, stand, tarry, X very
deed.
כּוּן (kun) — to establish: prepare.
: prepare/direct
1) to be firm, be stable, be established
1a) (Niphal)
1a1) to be set up, be established, be fixed
1a1a) to be firmly established
1a1b) to be established, be stable, be secure, be enduring
1a1c) to be fixed, be securely determined
1a2) to be directed aright, be fixed aright, be steadfast (moral sense)
1a3) to prepare, be ready
1a4) to be prepared, be arranged, be settled
1b) (Hiphil)
1b1) to establish, set up, accomplish, do, make firm
1b2) to fix, make ready, prepare, provide, provide for, furnish
1b3) to direct toward (moral sense)
1b4) to arrange, order
1c) (Hophal)
1c1) to be established, be fastened
1c2) to be prepared, be ready
1d) (Polel)
1d1) to set up, establish
1d2) to constitute, make
1d3) to fix
1d4) to direct
1e) (Pulal) to be established, be prepared
1f) (Hithpolel) to be established, be restored
נָכוֹן (na.khon) — blow.
HC/Vtu3mp — Conjunction · verb hithpael third person masculine pluralHC/Vtu3mp
עוּר (uwr) is a Hebrew verb meaning to rouse or awaken. It encompasses various forms, including to rouse oneself, be incited, or act in an excited manner. The entries suggest a range of uses from literal waking to figurative stirring up of emotions or actions, with different grammatical forms indicating nuances in meaning.
[עוּר] vb. rouse oneself, awake
Qal rouse oneself to activity
Niph. be roused; be incited to activity
Pō‛l. rouse, incite to activity
Pilp. rouse (i.e. raise ?) a cry of destruction
Hithpō‛l. and I was (joyfully) excited, triumphant
Hiph.
rouse
declarative or exhibitive sense, act in an aroused manner, awake
base
H5782 [עוּר] rouse oneself, awake
5782 `uwr oor
a primitive root (rather identical with 5783 through the idea
of opening the eyes); to wake (literally or
figuratively):--(a- )wake(-n, up), lift up (self), X master,
raise (up), stir up (self).
see HEBREW for 05783
עוּר (ur) — to rouse.
1) to rouse oneself, awake, awaken, incite
1a) (Qal) to rouse oneself, awake
1b) (Niphal) to be roused
1c) (Polel) to stir up, rouse, incite
1d) (Hithpolel) to be excited, be triumphant
1e) (Hiphil)
1e1) to rouse, stir up
1e2) to act in an aroused manner, awake
HVqv2ms/Sh — Verb qal imperative second person masculine singular · suffixHVqv2ms/Sh
a-wak' yaqats, ("to waken"; `ur, "to rouse up" from sleep; egeiro, "to arouse from sleep"): The ordinary terms for awaking from natural slumber: as of Jacob at Bethel (Ge 28:16); of Solomon at Gibeon (1Ki 3:15); of Jesus in the storm-tossed boat (Lu 8:24).
Used figure with striking effect of awaking from mental, moral and spiritual sleep: as when Deborah calls upon herself to awake to the fervor and eloquence of poetry (Jud 5:12); of Zion's awaking to moral vigor and beauty (Isa 52:1); of waking from spiritual death (Eph 5:14); from the grave in resurrection (
The Hebrew word קָרָא (*qara'*) is a primitive root meaning to encounter or meet, often unexpectedly. It encompasses various nuances, including to befall or happen by chance. The verb appears in different forms: Qal (to meet), Niphal (to meet unexpectedly), and Hiphil (to cause to meet). Brown-Driver-Briggs notes its use in a figurative sense as well.
[קָרָא] 137 vb. encounter, befall
Qal 131
meet, encounter
fig. befall
Niph. meet unexpectedly
Hiph. thou didst cause all this evil to befall them
base
H7122 קָרָא encounter, befall
7122 qara' kaw-raw'
a primitive root: to encounter, whether accidentally or in a
hostile manner:--befall, (by) chance, (cause to) come (upon),
fall out, happen, meet.
קָרָא (qa.ra) — to encounter: meet.
: meet
1) to encounter, befall, meet
1a) (Qal)
1a1) to meet, encounter
1a2) to befall (fig)
1b) (Niphal) to meet, meet unexpectedly
1c) (Hiphil) to cause to meet
קָרָא (qa.ra) — to encounter: toward.
: toward/(come)against
1) to encounter, befall, meet
1a) (Qal)
1a1) to meet, encounter
1a2) to befall (fig)
1b) (Niphal) to meet, meet unexpectedly
1c) (Hiphil) to cause to meet
קָרָא (qa.ra) — to encounter: chanced.
: happen[unexpectedly]
1) to encounter, befall, meet
1a) (Qal)
1a1) to meet, encounter
1a2) to befall (fig)
1b) (Niphal) to meet, meet unexpectedly
1c) (Hiphil) to cause to meet
HR/Vqcc/Sp1bs — Preposition · verb qal infinitive construct common · suffixHR/Vqcc/Sp1bs
רָאָה (ra'ah) is a Hebrew verb meaning 'to see' and encompasses a wide range of visual and perceptual actions, including looking, observing, and causing others to see. It can refer to both literal sight and figurative understanding, with various grammatical forms indicating different nuances, such as appearing or being visible. The entries indicate a rich semantic field without significant disagreement among lexicographers.
רָאָה 1315 vb. see
Qal 1141
see, subj.
see, c. acc. rei
see, sq. acc. cl. or phr. of closer design
see, so as to learn to know
abs. see, have (power of) vision
see = perceive
look at, see, by direct volition
of mental observation
c. ב, lit., look into, hence look at with interest
see, c. acc. rei
Niph.
appear
be seen
be visible
Pu. appar. his bones are not detected
Hithp. recipr. look at each other
Hiph.
cause one to see something, shew
cause to experience something
cause to look intently at, to behold
Hoph.
be caused to see, be shewn
be exhibited to
base
H7200a רָאָה see .. . see, subj.
. see, c. acc. rei
. see, sq. acc. + cl. or phr. of closer design
. see, so as to learn to know
. abs. see, have (power of) vision
. see = perceive
. look at, see, by direct volition
. of mental observation
. . c. ב, lit., look into, hence look at with interest
. see, c. acc. rei
. . appear
. be seen
. be visible
. appar. his bones are not detected
. recipr. look at each other
. . . cause one to see something, shew
. cause to experience something
. cause to look intently at, to behold
. . be caused to see, be shewn
. be exhibited to
H7200b רְאוּת look
7200 ra'ah raw-aw'
a primitive root; to see, literally or figuratively (in
numerous applications, direct and implied, transitive,
intransitive and causative):--advise self, appear, approve,
behold, X certainly, consider, discern, (make to) enjoy, have
experience, gaze, take heed, X indeed, X joyfully, lo, look
(on, one another, one on another, one upon another, out, up,
upon), mark, meet, X be near, perceive, present, provide,
regard, (have) respect, (fore-, cause to, let) see(-r, -m, one
another), shew (self), X sight of others, (e-)spy, stare, X
surely, X think, view, visions.
רָאָה (ra.ah) — to see: see.
: see/show
1) to see, look at, inspect, perceive, consider
1a) (Qal)
1a1) to see
1a2) to see, perceive
1a3) to see, have vision
1a4) to look at, see, regard, look after, see after, learn about, observe, watch, look upon, look out, find out
1a5) to see, observe, consider, look at, give attention to, discern, distinguish
1a6) to look at, gaze at
1a7) to provide, choose
1b) (Niphal)
1b1) to appear, present oneself
1b2) to be seen
1b3) to be visible
1c) (Pual) to be seen
1d) (Hiphil)
1d1) to cause to see, show
1d2) to cause to look intently at, behold, cause to gaze at
1e) (Hophal)
1e1) to be caused to see, be shown
1e2) to be exhibited to
1f) (Hithpael) to look at each other, face
רָאָה (ra.ah) — to see: examine.
: examine/consider
1) to see, look at, inspect, perceive, consider
1a) (Qal)
1a1) to see
1a2) to see, perceive
1a3) to see, have vision
HC/Vqv2ms — Conjunction · verb qal imperative second person masculine singularHC/Vqv2ms
se: In addition to the ordinary sense of perceiving by the eye, we have
(1) chazah, "to see" (in vision): "Words of Amos .... which he saw concerning Israel" (Am 1:1). The revelation was made to his inward eye. "The word of Yahweh .... which he (Micah) saw concerning Samaria" (Mic 1:1), describing what he saw in prophetic vision (compare Hab 1:1); see REVELATION, III, 4;