Psalms 59:7 — Word Study
WLCהִנֵּ֤ה׀ יַבִּ֘יע֤וּן בְּפִיהֶ֗ם חֲ֭רָבוֹת בְּשִׂפְתוֹתֵיהֶ֑ם כִּי־ מִ֥י שֹׁמֵֽעַ׃
BSAto returnshûwb eveningʻereb to roarhâmâh dogkeleb to turnçâbab excitementʻîyr
| Greek | English | Parsing |
|---|---|---|
| הִנֵּ֤ה׀ | here! | Particle |
| יַבִּ֘יע֤וּן | they pour forth ! | Verb hiphil imperfect third person masculine plural, suffix |
| בְּפִיהֶ֗ם | with mouth their | Preposition, noun common masculine singular construct, suffix |
| חֲ֭רָבוֹת | swords | Noun common, feminine plural absolute |
| בְּשִׂפְתוֹתֵיהֶ֑ם | [are] on lips their | Preposition, noun common feminine plural construct, suffix |
| כִּי־ | for | Particle |
| מִ֥י | who? | Pronoun |
| שֹׁמֵֽעַ׃ | [is] hearing | Verb, Qal, participle (active) masculine singular |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | See what they spew from their mouths— sharp words from their lips: “For who can hear us?” |
| KJV | Behold, they belch out with their mouth: swords are in their lips: for who, say they, doth hear? |
| ASV | Behold, they belch out with their mouth; Swords are in their lips: For who, say they, doth hear? |
| YLT | Lo, they belch out with their mouths, Swords [are] in their lips, for 'Who heareth?' |
| WEB | Behold, they spew with their mouth. Swords are in their lips, “For”, they say, “who hears us?” |
| BBE | See, hate is dropping from their lips; curses are on their tongues: they say, Who gives attention to it? |
Where they part company is in the rendering of בְּפִיהֶם — see How Translations Differ.
The sentence is structured around a main clause with several dependent phrases that elaborate on the nature of the enemies' speech.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectוְ
verbH8085
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 59:7
Sections marked generated are written from the data on this page rather than by a named author. Everything else — the lexicon entries, the cross references, the manuscript readings, the counts — is quoted from its source unchanged.
Context — The Lament of the Righteousgenerated
Psalm 59:7 captures the psalmist's distress as he reflects on the venomous speech of his enemies. They express their hostility with sharp words, questioning who will hear them, indicating their confidence in their malicious intent. The surrounding verses depict their aggressive behavior, likening them to dogs prowling the city at night, which heightens the sense of danger and urgency.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Proverbs 15:2 | The tongue of the wise commends knowledge, but the mouth of the fool spouts folly. |
| 2 | Matthew 12:34 | You brood of vipers, how can you who are evil say anything good? For out of the overflow of the heart, the mouth speaks. |
| 3 | Psalm 55:21 | His speech is smooth as butter, but war is in his heart. His words are softer than oil, yet they are swords unsheathed. |
| 4 | Psalm 57:4 | My soul is among the lions; I lie down with ravenous beasts— with men whose teeth are spears and arrows, whose tongues are sharp swords. |
| 5 | Psalm 64:3–5 | who sharpen their tongues like swords and aim their bitter words like arrows, |
The Treasury of Scripture Knowledge — 12 references, hung on the phrase they belong to
The Key Word — חֲ֭רָבוֹת, Cha.ra.Votgenerated
The Hebrew word חֶ֫רֶב (chereb) means 'sword' and is used metaphorically here to describe the sharpness and harmful nature of the words spoken by the enemies. This word encompasses not only physical swords but also the destructive power of speech, emphasizing the potential harm that words can inflict.
The plural form חֲ֭רָבוֹת indicates multiple sharp words, reinforcing the idea that their speech is not just a single utterance but a continuous stream of harmful rhetoric. The context suggests that these words are not only sharp but also intended to intimidate and provoke fear.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, which translates the sharp words as sharp words.
Sentence Structuregenerated
The verse contains a main clause with a finite verb יַבִּ֘יע֤וּן, they pour forth, which governs the description of what they are pouring forth — sharp words from their lips. The structure emphasizes the action of the enemies and the nature of their speech.
The Hebrew word order places emphasis on the subject, חֲ֭רָבוֹת, swords, indicating the destructive quality of their words, while the interrogative מִ֥י, who? introduces a rhetorical question, highlighting the futility of their threats.
Septuagint Backgroundgenerated
The Septuagint translates חֲ֭רָבוֹת as κύων, which means 'dog.' This choice reflects a shift in focus from the metaphor of swords to the nature of the enemies themselves, portraying them as aggressive and untrustworthy.
The LXX also captures the essence of the Hebrew text but does so with a different emphasis, suggesting a more personal attack rather than just the words spoken.
In plain words — the whole versegenerated
Psalm 59:7 shows the psalmist observing the harmful speech of his enemies, who are likened to dogs. They use sharp words and question who will listen to them, reflecting their arrogance and hostility.
Frequently Asked Questionsgenerated
The phrase 'sharp words' refers to the harmful and cutting nature of the speech used by the enemies, indicating their intention to inflict pain or fear.
The question 'who can hear us?' highlights the enemies' confidence in their threats, suggesting they believe no one will challenge or listen to the truth.
The imagery of dogs prowling around emphasizes the aggressive and predatory behavior of the enemies, portraying them as a constant threat.
This verse fits into the broader theme of the psalm, which is a lament over the psalmist's enemies and their malicious actions, calling for God's intervention.
Reflection Questionsgenerated
- How do I respond to harsh words spoken against me?
- In what ways can I guard my own speech to avoid causing harm to others?
- What does it mean to trust God in the face of hostility?
- How can I find comfort in God's protection when I feel threatened?
The early church on this verse — how the Fathers read it
Augustine of Hippo comments on this verse, interpreting the imagery of speech and swords in the context of the psalmist's lament.
"Behold, themselves shall speak in their mouth, and a sword is on the lips of them" [Psalms 59:7].Early Church Fathers on Psalms 59 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Psalms 59:7 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleBehold, they belch out with their mouth,.... Bark like dogs, so Aben Ezra; or "bubble out" (u), as a fountain bubbles out with water; so they cast out their wickedness in great abundance; see
Read John Gill on Psalms 59 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryBehold, they belch out with their mouth: swords are in their lips: for who, say they, doth hear? Behold, they belch out with their mouth - a torrent of false charges and calumnies (Psalms 94:4).
Read Robert Jamieson on Psalms 59 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThey belch out; or, they pour forth, (to wit, words, for what else should come out of the mouth? even sharp and bitter words, as the next clause explains it,) abundantly and vehemently, as a fountain doth waters, as this word signifies. See . Swords, i.e. words as keen and mischievous as swords, as 57:4. Who, say they, doth hear? David doth not hear us, either to discover, and so to prevent our plots; Or to punish us for them; and God either doth not hear or not regard what we say and do against David; and therefore we may speak and act what we think fit.
Read Matthew Poole on Psalms 59 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 59:7 Behold, they belch out with their mouth: swords [are] in their lips: for who, [say they], doth hear?Ver. 7. Behold, they belch out with their mouth] Calling me traitor wherever they come, and seeking to double murder him, viz. by detraction, and by deadly practice. As a fountain casteth out waters, so do graceless men wickedness, Jeremiah 6:7. Swords are in their lips] Or, to their lips they add swords; they word it not only, but are armed and well-appointed. But it is well that they blurt out their bloody purposes, and so give warning, Hunc tibi pugionem mittit Senatus; detexit facinus fatuus, et non implevit. For who, say they, doth hear?] i.e. Who, that we need care for?…
Read John Trapp on Psalms 59 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(7) Behold.—Without question this word should, as Mr. Burgess suggests, be emended to “spears” (chanîth instead of hinneh), to give— “Spears they pour out with their mouths, Swords with their lips.” (Comp. Psalms 57:5, and “She speaks poniards.”—As You Like It.
Read Charles John Ellicott on Psalms 59 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 7. They belch out with their mouth] They use the lowest insult, the basest abuse. They deal in sarcasm, ridicule, slander, and lies.
Read AdamClarke on Psalms 59 →CambridgeThe Cambridge Bible for Schools and Colleges7. The figure of Psa 59:6 is dropped. A flood of cursing and falsehood (Psalms 59:12) pours from their mouth (Proverbs 15:2; Proverbs 15:28); they menace him with death, or openly boast that he will soon be got rid of; cp. Psalms 52:2, note. ‘Say they’ is rightly inserted. ‘Who doth hear’? is not the Psalmist’s complaint that there is no one to take his part, but the scornful sneer of his enemies, who do not believe that God cares for His servant. Cp. Psalms 10:4; Psalms 10:11; Psalms 10:13; Psalms 64:5; Psalms 73:11; Psalms 94:7.
Read Cambridge on Psalms 59 →Albert Barnes1798–1870Barnes' Notes on the BibleBehold, they belch out with their mouth - The word rendered “belch out” means properly to boil forth; to gush out, to flow; and then, to pour forth copiously, or in a running stream, as a fountain does.
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
See what they spew from their mouths— sharp words from their lips: “For who can hear us?”
Behold, they spew with their mouth. Swords are in their lips, “For”, they say, “who hears us?”
See what they spew from their mouths—sharp words from their lips: “For who can hear us?”
Look, they hurl insults at me and openly threaten to kill me, for they say, “Who hears?”
Tyndale line
Behold, they belch out with their mouth: swords are in their lips: for who, say they, doth hear?
Behold, they belch out with their mouth; Swords are in their lips: For who, say they, doth hear?
Behold, they belch out with their mouth; swords are in their lips: for who, say they, doth hear?
Behold, they belch out with their mouth: swords are in their lips: for who, say they , doth hear?
Behold, they brag in their talke, and swords are in their lips: for, Who, say they, doeth heare?
Strictly literal
Behold, they belch out with their mouth; swords are in their lips: for who [say they] doth hear?
Lo, they belch out with their mouths, Swords [are] in their lips, for 'Who heareth?'
Behold, they belch out with their mouths, || Swords [are] in their lips, for “Who hears?”
(59:8) Behold, they sputter with their mouth: swords are in their lips; for who, [say they,] doth hear?
See, they belch out with their mouths; swords are in their lips, for they say, “Who hears us?”
From the Latin
Save me with thy right hand, and hear me.
Simplified
See what evil talk comes pouring out of their mouths! Words sharp as swords, for they say to themselves, “Who can hear us?”
See, hate is dropping from their lips; curses are on their tongues: they say, Who gives attention to it?
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 share significant agreement in the overall meaning of the verse, although the Septuagint's wording differs. The Dead Sea Scrolls contain fragments that align with the Masoretic Text, indicating consistency across these ancient witnesses.
הִנֵּ֤ה׀ יַבִּ֘יע֤וּן בְּפִיהֶ֗ם חֲ֭רָבוֹת בְּשִׂפְתוֹתֵיהֶ֑ם כִּי־ מִ֥י שֹׁמֵֽעַ׃
5 of the 8 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.
[ישובו] [לערב] [יהמו] [ככלב] [ויסובבו] [עיר]
6 words of the verse are on this fragment — 6 supplied entire by an editor.
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 59:7
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.
הִנֵּה (hinneh) is a Hebrew word meaning 'behold' or 'lo!' It serves as a demonstrative particle used to draw attention, appearing in contexts such as Genesis 19:2. The word is derived from a prolongation of another Hebrew term, but the entries do not provide further details on its usage beyond this.
הִנֵּה, once הִנֶּה־ Gn 19:2, demonstr.part. lo!, behold!
base
H2009 הִנֵּה, הִנֶּה־ lo!, behold!
2009 hinneh hin-nay'
prolongation for 2005; lo!:--behold, lo, see.
see HEBREW for 02005
הִנֵּה (hin.neh) — behold.
behold, lo, see, if
HTj — ParticleHTj
her, in composition:
נָבַע (naba`) is a primitive root meaning to gush forth or bubble up. It encompasses actions like flowing, pouring out, and emitting, with uses in both literal and figurative contexts, including the utterance of words. The entries indicate that it can also refer to producing a foul odor, as in belching forth.
[נָבַע] vb. flow, spring, bubble up, poet. and late
Qal a flowing wady
Hiph. pour out, emit, cause to bubble, belch forth
base
H5042 נָבַע
5042 naba` naw-bah'
a primitive root; to gush forth; figuratively, to utter (good
or bad words); specifically, to emit (a foul odor):--belch
out, flowing, pour out, send forth, utter (abundantly).
נָבַע (na.va) — to bubble.
1) to flow, pour out, pour, gush forth, spring, bubble up, ferment
1a) (Qal) to flow
1b)(Hiphil) to pour out, emit, cause to bubble, belch forth
1b1) to pour out
1b2) to cause to bubble, ferment
1b3) to pour forth, emit, belch forth
HVhi3mp/Sn — Verb hiphil imperfect third person masculine plural · suffixHVhi3mp/Sn
forth: "Forth," adverb (from "for"), signifies movement
(1) forward,
(2) out of,
(3) beyond a certain boundary.
In a few instances in the Old Testament it is the translation of the preposition `al, properly "above," "upon" (2Ki 11:15; 2Ch 23:14; Am 7:17 the King James Version), and of chuts, "without" (Ge 39:13; Jud 19:25). "Forth" is often used as an expletive of various verbs, as "break (forth)," "bring (forth)," "call (forth)," etc. In the Gospel of John it is the translation of exo, "without," as "Lazarus, come forth" (11:43; so 15:6; 19:4 the King James Version…
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
HR/Ncmsc/Sp3mp — Preposition · noun common masculine singular construct · suffixHR/Ncmsc/Sp3mp
חֶ֫רֶב (chereb) means 'sword' and can also refer to other cutting instruments like knives and tools. It is derived from a root meaning 'drought,' highlighting its destructive nature. The term is used in various contexts in the Old Testament, primarily to denote weapons.
חֶ֫רֶב 411 n.f. sword (as weapon)
base
H2719 חֶ֫רֶב sword (as weapon)
2719 chereb kheh'-reb
from 2717; drought; also a cutting instrument (from its
destructive effect), as a knife, sword, or other sharp
implement:--axe, dagger, knife, mattock, sword, tool.
see HEBREW for 02717
חֶ֫רֶב (che.rev) — sword.
1) sword, knife
1a) sword
1b) knife
1c) tools for cutting stone
HNcfpa — Noun common · feminine plural absoluteHNcfpa
The Hebrew word שָׂפָה (*saphah*) encompasses meanings related to 'lip,' 'speech,' and 'edge.' It is derived from concepts of termination, suggesting boundaries like the edge of a vessel or the bank of a river. The word can refer to physical lips, language, or the edges of various objects, including shores.
שָׂפָה 176 n.f. lip, speech, edge
lip
language
edge: shore of sea; bank of river
base
H8193 שָׂפָה lip, speech, edge . lip
. language
. edge: shore of sea; bank of river
8193 saphah saw-faw'
or (in dual and plural) sepheth {sef-eth'}; probably from
5595 or 8192 through the idea of termination (compare 5490);
the lip (as a natural boundary); by implication, language; by
analogy, a margin (of a vessel, water, cloth, etc.):--band,
bank, binding, border, brim, brink, edge, language, lip,
prating, ((sea-))shore, side, speech, talk, (vain) words.
see HEBREW for 05595
see HEBREW for 08192
see HEBREW for 05490
שָׂפָה (sa.phah) — lips.
: lips/mouth
1) lip, language, speech, shore, bank, brink, brim, side, edge, border, binding
1a) lip (as body part)
1b) language
1c) edge, shore, bank (of cup, sea, river, etc)
שָׂפָה (sa.phah) — lip: words.
: words/language
1) lip, language, speech, shore, bank, brink, brim, side, edge, border, binding
1a) lip (as body part)
1b) language
1c) edge, shore, bank (of cup, sea, river, etc)
שָׂפָה (sa.phah) — lip: edge.
: edge/border/opening
1) lip, language, speech, shore, bank, brink, brim, side, edge, border, binding
1a) lip (as body part)
1b) language
1c) edge, shore, bank (of cup, sea, river, etc)
שָׂפָה (sa.phah) — lip: shore.
: shore/bank(of_sea/river)
1) lip, language, speech, shore, bank, brink, brim, side, edge, border, binding
1a) lip (as body part)
1b) language
1c) edge, shore, bank (of cup, sea, river, etc)
HR/Ncfpc/Sp3mp — Preposition · noun common feminine plural construct · suffixHR/Ncfpc/Sp3mp
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)
HTc — 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…
מִי (mi) is an interrogative pronoun primarily used to ask about persons, meaning 'who?' or 'whose?'. It can also appear in rhetorical questions and has some idiomatic uses, such as 'who among...?' or 'whosoever'. The word is rarely applied to things, and its forms can vary in emphasis.
מִי 423 pron.interrog. who? of persons
מִי is rarely used of things, and usually where persons are understood or implied
in the gen. whose
in an indirect qu.
מִי ב׳ who among … ?
strengthened and emph. forms of interrog.
various rhetorical uses whose
מִי may sometimes be rendered whosoever, though, as the examples will shew, it does not really mean it
once, following a verb, any one
base
H4310 מִי who? of persons . מִי is rarely used of things, and usually where persons are understood or implied
. in the gen. whose
. in an indirect qu.
. מִי ב׳ who among … ?
. strengthened and emph. forms of interrog.
. various rhetorical uses whose
. מִי may sometimes be rendered whosoever, though, as the examples will shew, it does not really mean it
. once, following a verb, any one
4310 miy me
an interrogative pronoun of persons, as 4100 is of things,
who? (occasionally, by a peculiar idiom, of things); also
(indefinitely) whoever; often used in oblique construction
with prefix or suffix:--any (man), X he, X him, + O that!
what, which, who(-m, -se, -soever), + would to God.
see HEBREW for 04100
מִי (mi) — who?.
who?, whose?, whom?, would that, whoever, whosoever
HPi — PronounHPi
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)
HVqrmsa — Verb · Qal · participle (active) masculine singularHVqrmsa