Psalms 78:1 — Word Study
WLCהַאֲזִ֣ינָה עַ֭מִּי תּוֹרָתִ֑י הַטּ֥וּ אָ֝זְנְכֶ֗ם לְאִמְרֵי־ פִֽי׃
BSAA Maskilmaskîyl of AsaphʼÂçâph Give earʼâzan [listen carefully, incline your ears] O my peopleʻam [nation, assembly] to my instructiontôwrâh [law, teaching] listennâṭâh [hear, obey] to the wordsʼêmer [sayings, utterances] of my mouthpeh [lips, speech]
| Greek | English | Parsing |
|---|---|---|
| הַאֲזִ֣ינָה | give ear to ! | Verb hiphil imperative second person masculine singular, suffix |
| עַ֭מִּי | O people my | Noun common masculine singular construct, suffix |
| תּוֹרָתִ֑י | instruction my | Noun common feminine singular construct, suffix |
| הַטּ֥וּ | incline | Verb, Hiphil, imperative second person masculine plural |
| אָ֝זְנְכֶ֗ם | ear your | Noun common feminine singular construct, suffix |
| לְאִמְרֵי־ | to [the] words of | Preposition, noun common masculine plural construct |
| פִֽי׃ | mouth my | Noun common masculine singular construct, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Give ear, O my people, to my instruction; listen to the words of my mouth. |
| KJV | Give ear, O my people, to my law: incline your ears to the words of my mouth. |
| ASV | Give ear, O my people, to my law: Incline your ears to the words of my mouth. |
| YLT | An Instruction of Asaph. Give ear, O my people, to my law, Incline your ear to sayings of my mouth. |
| WEB | Hear my teaching, my people. Turn your ears to the words of my mouth. |
| BBE | Give ear, O my people, to my law; let your ears be bent down to the words of my mouth. |
Where they part company is in the rendering of the imperative to listen — see How Translations Differ.
A straightforward structure with a main call to action followed by the object of that action.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbה
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 78:1
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 — A Call to Listengenerated
Psalm 78:1 invites the people of Israel to pay attention to the psalmist's instruction, emphasizing the importance of listening to divine teaching. This psalm serves as a reminder of the need to hear and obey God's law, as it recounts the history and lessons of the nation. The following verses further elaborate on the significance of passing down these teachings to future generations.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 49:1–3 | Hear this, all you peoples; listen, all inhabitants of the world, |
| 2 | Psalm 51:4 | Against You, You only, have I sinned and done what is evil in Your sight, so that You may be proved right when You speak and blameless when You judge. |
| 3 | Judges 5:3 | Listen, O kings! Give ear, O princes! I will sing to the LORD; I will sing praise to the LORD, the God of Israel. |
| 4 | Proverbs 8:4–6 | “To you, O men, I call out, and my cry is to the sons of men. |
| 5 | Isaiah 51:4 | Pay attention to Me, My people, and listen to Me, My nation; for a law will go out from Me, and My justice will become a light to the nations; I will bring it about quickly. |
The Treasury of Scripture Knowledge — 7 references, hung on the phrase they belong to
The Key Word — הַאֲזִ֣ינָה, ha.'a.Zi.nahgenerated
The word הַאֲזִ֣ינָה (ha'a.Zi.nah) is a hiphil imperative form of the verb meaning 'to give ear' or 'to listen.' It is derived from the root אָזַן (azan), which conveys the act of listening attentively, often with an implication of obedience. This word is used to call the audience to focus their attention on the instruction being presented.
In this verse, the imperative form directly addresses the people, urging them to incline their ears to the teaching of the psalmist. This call to listen is not merely about hearing sounds; it encompasses a deeper engagement with the message being conveyed.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, which uses the phrase Give ear, aligning closely with the KJV, ASV, and YLT, all of which emphasize the imperative call to listen.
Sentence Structuregenerated
The main verb in this verse is הַאֲזִ֣ינָה, give ear, which governs the entire sentence. The structure includes a direct address to the people, followed by the object of their listening — the psalmist's instruction and words.
The syntax reflects a call to action, with the imperative verb leading the sentence, emphasizing the urgency of the message.
Septuagint Backgroundgenerated
The Septuagint translates הַאֲזִ֣ינָה as τῷ (tō), which serves as a definite article in Greek. This choice indicates a focus on the specific instruction being given, aligning with the Hebrew's call for attentive listening.
This translation choice shows a narrowing of the Hebrew imperative into a more definite context, emphasizing the importance of the instruction.
In plain words — the whole versegenerated
Psalm 78:1 encourages the people to listen carefully to the psalmist's teachings. The verse emphasizes the importance of paying attention to God's instruction, which is vital for understanding and passing down the history and lessons of Israel.
Frequently Asked Questionsgenerated
The psalmist's call to listen highlights the importance of being attentive to God's teachings, which are crucial for understanding His will and guidance.
This verse connects to the broader theme of the law in the Old Testament, as it emphasizes the need to heed God's instruction and apply it to daily life.
Passing down these teachings ensures that future generations learn from the past and understand the significance of God's laws and the history of their people.
Listening is crucial in the relationship with God, as it reflects a willingness to obey and engage with His words and teachings.
Reflection Questionsgenerated
- In what ways can I actively listen to God's instruction in my life?
- How can I ensure that I pass down the teachings of faith to the next generation?
- What are some specific teachings from Scripture that I can focus on in my daily life?
- How does listening to God's word influence my actions and decisions?
The early church on this verse — how the Fathers read it
Early Church fathers referenced this psalm to emphasize the importance of listening to God's law, as seen in the works of Augustine of Hippo.
"Hearken ye," He says, "My people, to My law" [Psalms 78:1]. Whom may we suppose to be here speaking, but God? For it was Himself that gave a law to His people,Early Church Fathers on Psalms 78 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Psalms 78:1 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleGive ear, O my people,.... The Jews were Christ's people, he descending from their fathers according to the flesh; they were his own, to whom he came, though rejected by them; they were his nation
Read John Gill on Psalms 78 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryGive ear, O my people, to my law: incline your ears to the words of my mouth. Psalms 78:1-72.-God's address, through Asaph, to Israel to hear His law and His parabolic instruction.
Read Robert Jamieson on Psalms 78 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BiblePsalms 78 THE The scope of this Psalm is plainly expressed , and is this, that the Israelites might learn to hope and trust in God, and steadfastly to keep his laws and covenant; which great lesson he presseth upon them, from the sad effects of the contrary practices in their forefathers, of which he gives a brief yet full account in a recapitulation of he most remarkable passages in the history of their church and nation. An exhortation to attend to and instruct others in the word and works of the Lord, . A rehearsal of God’ s love and long-suffering to the unbelieving and obstinate Israelites, , in their journey out of Egypt to the land of Canaan, . Rejecting the rest of the tribes, he…
Read Matthew Poole on Psalms 78 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 78:1 « Maschil of Asaph. » Give ear, O my people, [to] my law: incline your ears to the words of my mouth.Maschil of Asaph] Ode didasealiea Asaphi. The six first verses are proemial, wooing attention from the dignity, difficulty, antiquity, certainty, &c., of the matter in this psalm discoursed on, containing an abstract of the whole Pentateuch, and acquainting us with the ancient way of preaching, which was a historical narration of the miraculous mercies that God had from time to time conferred upon his people, their hateful abuse of his benefits, and their punishments thereupon. This is to be seen in various psalms, in St Stephen’ s sermon, Acts 7:1-60, and St Paul’ s, Acts…
Read John Trapp on Psalms 78 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(1) For the formal opening see Psalms 49:1, Note. My people.—An expression pointing to a position of weight and authority. My law.—Here, rather instruction, or doctrine.
Read Charles John Ellicott on Psalms 78 →AdamClarkeAdam Clarke's Commentary on the BiblePSALM LXXVIII An enumeration of the principal effects of the goodness of God to his people, 1-16; of their rebellions and punishment, 17-33; their feigned repentance, 34-37; God's compassion towards them, 38, 39; their backsliding, and forgetfulness of his mercy, 40-42; the plagues which he brought upon the Egyptians, 43-51; the deliverance of his own people, and their repeated ingratitude and disobedience, 52-58; their punishment, 59-64; God's wrath against their adversaries, 65, 66; his rejection of the tribes of Israel and his choice of the tribe of Judah, and of David to be king over his people, 67-72. NOTES ON PSALM LXXVIII The title, Maschil of Asaph; or, according to the margin, A…
Read AdamClarke on Psalms 78 →CambridgeThe Cambridge Bible for Schools and Colleges1–8. The Psalmist’s solemn invitation to his countrymen to listen to his teaching. He proposes to set forth the lessons to be drawn from Israel’s past history, in obedience to God’s command to hand on the tradition of His mighty works for the encouragement and warning of each successive generation.
Read Cambridge on Psalms 78 →Albert Barnes1798–1870Barnes' Notes on the BibleGive ear, O my people - This is not an address of God, but an address of the king or ruler of the people, calling their attention to an important subject; to wit, his right to rule over them, or
Read Albert Barnes on Psalms 78 →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
Give ear, O my people, to my instruction; listen to the words of my mouth.
Hear my teaching, my people. Turn your ears to the words of my mouth.
A Maskil of Asaph. Give ear, O my people, to my instruction; listen to the words of my mouth.
Pay attention, my people, to my instruction! Listen to the words I speak!
Tyndale line
Give ear, O my people, to my law: incline your ears to the words of my mouth.
Give ear, O my people, to my law: Incline your ears to the words of my mouth.
Give ear, O my people, to my law; incline your ears to the words of my mouth.
Maschil of Asaph. Give ear, O my people, to my law: incline your ear to the words of my mouth.
A Psalme to give instruction committed to Asaph. Heare my doctrine, O my people: incline your eares vnto the wordes of my mouth.
Strictly literal
Give ear, O my people, to my law; incline your ears to the words of my mouth.
An Instruction of Asaph. Give ear, O my people, to my law, Incline your ear to sayings of my mouth.
AN INSTRUCTION OF ASAPH. Give ear, O my people, to my law, || Incline your ear to sayings of my mouth.
“A Maskil of Assaph.” Give ear, O my people, to my instruction: incline thy ear to the words of my mouth.
Hear my teaching, my people, listen to the words of my mouth.
From the Latin
A psalm for Asaph. O God, the heathens are come into thy inheritance, they have defiled thy holy temple: they have made Jerusalem as a place to keep fruit.
Simplified
Listen to what I have to teach you, my people; hear what I have to say.
Give ear, O my people, to my law; let your ears be bent down to the words of my mouth.
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 matches the Septuagint closely, with all seven words corresponding directly. The Dead Sea Scrolls also reflect the same message, although some words are partly restored, indicating a minor level of textual variation.
הַאֲזִ֣ינָה עַ֭מִּי תּוֹרָתִ֑י הַטּ֥וּ אָ֝זְנְכֶ֗ם לְאִמְרֵי־ פִֽי׃
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.
[משכיל] [לאסף] [האזינ׳ה] [עמ׳י] [תורת׳י] הטו אוזנ׳כמה לאמרי
2 words on the leather — 1 partly restored, 5 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 78:1
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.
אָזַן (azan) is a verb meaning to listen or hear, derived as a denominative from a root suggesting the broadening of the ear. It encompasses the act of giving ear, being obedient, and specifically refers to God listening to prayers. The entries do not indicate any significant disagreement among lexicons.
[אָזַן] 42 vb. denom. Hiph. give ear, listen, hear
hear, perceive by the ear
of God, listening (with favour) to prayer
base
H238 אָזַן vb. denom. Hiph. give ear, listen, hear
238 'azan aw-zan'
a primitive root; probably to expand; but used only as a
denominative from 241; to broaden out the ear (with the hand),
i.e. (by implication) to listen:--give (perceive by the) ear,
hear(-ken). See 239.
see HEBREW for 0241
see HEBREW for 0239
אָזַן (a.zan) — to listen.
1) to hear, listen
1a) (Hiphil)
1a1) to hear, listen, give ear
1a2) to be obedient, harken
1a3) to hear or listen to prayers (of God)
V-Hiphil-Impv-2ms | Suff — Verb hiphil imperative second person masculine singular · suffixHVhv2ms/Sh
er ('ozen; ous, otion, the latter word (literally, "earlet") in all the Gospels only used of the ear of the high priest's servant, which was cut off by Peter: Mt 26:51; Mr 14:47; Lu 22:51 (not 22:50); Joh 18:10,26):
(1) The physical organ of hearing which was considered of peculiar importance as the chief instrument by which man receives information and commandments. For this reason the ear of the priest had to be specially sanctified, the tip of the right ear being touched with sacrificial blood at the consecration (Le 8:23). Similarly the ear of the cleansed leper had to be rededicated to the service of God by blood…
Ear
Used frequently in a figurative sense (Ps. 34:15). To “uncover the ear” is to show respect to a person (1 Sam. 20:2 marg.). To have the “ear heavy”, or to have “uncircumcised ears” (Isa. 6:10), is to be inattentive and disobedient. To have the ear “bored” through with an awl was a sign of perpetual servitude (Ex. 21:6).
עַם (am) primarily means 'people' or 'nation,' referring to a collective group, often in the context of tribes such as those of Israel. It can also denote kinsmen or compatriots. The term appears in various contexts, including military and familial references. There is a mention of a specific individual named Ammi in Song of Solomon 6:12.
עַם, עָם 1810 n.m. people
a people, nation
= smaller units
= common people
people in gen., persons
phrases
base
[עַם] n.[m.] kinsman (on father's side)
base
H5971a עַם, עָם people H5971b עַם kinsman (on father's side)
5971 `am am
from 6004; a people (as a congregated unit); specifically, a
tribe (as those of Israel); hence (collectively) troops or
attendants; figuratively, a flock:--folk, men, nation,
people.
see HEBREW for 06004
עַם (am) — people.
: people/nation
1) nation, people
1a) people, nation
1b) persons, members of one's people, compatriots, country-men
עַם (am) — kinsman.
kinsman, kindred
עַם (am) — Ammi.
A man living at the time of United Monarchy, only mentioned at Sng.6.12
§ kinsman, kindred
עַם (am) — People's (Gate).
§ kinsman, kindred
עַם (am) — (Ibleam)-am.
Combined with yiv.le.am (יִבְלְעָם "Ibleam" H2991)
§ kinsman, kindred
עַם (am) — Amaw.
This name means nation, people
עַם (am) — people: soldiers.
: soldiers/army
1) nation, people
1a) people, nation
1b) persons, members of one's people, compatriots, country-men
עַם (am) — people: creatures.
: creatures
1) nation, people
1a) people, nation
1b) persons, members of one's people, compatriots, country-men
N-ms | Suff — Noun common masculine singular construct · suffixHNcmsc/Sp1bs
תּוֹרָה (towrah) encompasses concepts of direction, instruction, and law, particularly relating to divine or human guidance. It refers to legal directives, customs, and teachings, including the Decalogue and the Pentateuch. The entries highlight its use in various contexts, such as prophetic and priestly instruction, but do not present significant disagreement among lexicons.
תּוֹרָה n.f. direction, instruction, law
instruction
law (prop. direction)
custom, manner
base
H8451 תּוֹרָה direction, instruction, law . instruction
. law (prop. direction)
. custom, manner
8451 towrah to-raw'
or torah {to-raw'}; from 3384; a precept or statute,
especially the Decalogue or Pentateuch:--law.
see HEBREW for 03384
תּוֹרָה (to.rah) — instruction.
1) law, direction, instruction
1a) instruction, direction (human or divine)
1a1) body of prophetic teaching
1a2) instruction in Messianic age
1a3) body of priestly direction or instruction
1a4) body of legal directives
1b) law
1b1) law of the burnt offering
1b2) of special law, codes of law
1c) custom, manner
1d) the Deuteronomic or Mosaic Law
N-fs | Suff — Noun common feminine singular construct · suffixHNcfsc/Sp1bs
נָטָה (natah) is a Hebrew verb meaning to stretch out, spread out, or extend. It encompasses a wide range of actions, including bending, inclining, and pitching a tent. The word can also imply moral deflection or turning aside. The entries suggest various applications, from physical actions to metaphorical uses, but do not indicate significant disagreement among the lexicons.
נָטָה 215 vb. stretch out, spread out, extend, incline, bend
Qal
stretch out, extend, hand, rod
stretch line and plummet
= offer
Spread out, i.e. pitch, tent
Bend, turn, incline
Niph. be stretched out
Hiph.
rarely stretch out, hand
rarely spread out cloth on rock
usu. turn, incline
base
H5186 נָטָה stretch out, spread out, extend, incline, bend .. . stretch out, extend, hand, rod
. stretch line and plummet
. = offer
. Spread out, i.e. pitch, tent
. Bend, turn, incline
. be stretched out
. . rarely stretch out, hand
. rarely spread out cloth on rock
. usu. turn, incline
5186 natah naw-taw'
a primitive root; to stretch or spread out; by implication,
to bend away (including moral deflection); used in a great
variety of application (as follows):--+ afternoon, apply, bow
(down, - ing), carry aside, decline, deliver, extend, go down,
be gone, incline, intend, lay, let down, offer, outstretched,
overthrown, pervert, pitch, prolong, put away, shew, spread
(out), stretch (forth, out), take (aside), turn (aside, away),
wrest, cause to yield.
נָטָה (na.tah) — to stretch.
1) to stretch out, extend, spread out, pitch, turn, pervert, incline, bend, bow
1a) (Qal)
1a1) to stretch out, extend, stretch, offer
1a2) to spread out, pitch (tent)
1a3) to bend, turn, incline
1a3a) to turn aside, incline, decline, bend down
1a3b) to bend, bow
1a3c) to hold out, extend (fig.)
1b) (Niphal) to be stretched out
1c) (Hiphil)
1c1) to stretch out
1c2) to spread out
1c3) to turn, incline, influence, bend down, hold out, extend, thrust aside, thrust away
V-Hiphil-Impv-2mp — Verb · Hiphil · imperative second person masculine pluralHVhv2mp
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
HNcfsc/Sp2mp — Noun common feminine singular construct · suffixHNcfsc/Sp2mp
The Hebrew word אֹמֶר (*'omer*) refers to an utterance, speech, or word, often used in a poetic or exalted context. It is derived from the root meaning 'to say' and encompasses meanings like saying, promise, and command. The entries collectively emphasize its use in elevated language.
אֹמֶר n.m. utterance, speech, word, only poet., & exalted style
base
H561 אֹמֶר utterance, speech, word, only poet., & exalted style
561 'emer ay'-mer
from 559; something said:--answer, X appointed unto him,
saying, speech, word.
see HEBREW for 0559
אֵמֶר (e.mer) — word.
utterance, speech, word, saying, promise, command
Prep | N-mp — Preposition · noun common masculine plural constructHR/Ncmpc
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