Psalms 94:12 — Word Study
WLCאַשְׁרֵ֤י׀ הַגֶּ֣בֶר אֲשֶׁר־ תְּיַסְּרֶ֣נּוּ יָּ֑הּ וּֽמִתּוֹרָתְךָ֥ תְלַמְּדֶֽנּוּ׃
BSABlessedʼesher [happy, fortunate] [is] the mangeber You disciplineyâçar▸ [chasten, correct, instruct] O LORDYâhh [Jah, the supreme God] and teachlâmad▸ [guide, instruct] from Your lawtôwrâh [instruction, Torah, divine guidance]
| Greek | English | Parsing |
|---|---|---|
| אַשְׁרֵ֤י׀ | how blessed! | Noun common, masculine plural construct |
| הַגֶּ֣בֶר | [is] the man | Particle, noun common masculine singular absolute |
| אֲשֶׁר־ | whom | Particle |
| תְּיַסְּרֶ֣נּוּ | you discipline him | Verb piel imperfect second person masculine singular, suffix |
| יָּ֑הּ | O Yahweh | Noun proper masculine |
| וּֽמִתּוֹרָתְךָ֥ | and from law your | Conjunction, preposition, noun common feminine singular construct |
| תְלַמְּדֶֽנּוּ׃ | you teach him | Verb piel imperfect second person masculine singular, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Blessed is the man You discipline, O LORD, and teach from Your law, |
| KJV | Blessed is the man whom thou chastenest, O LORD, and teachest him out of thy law; |
| ASV | Blessed is the man whom thou chastenest, O Jehovah, And teachest out of thy law; |
| YLT | O the happiness of the man Whom Thou instructest, O Jah, And out of Thy law teachest him, |
| WEB | Blessed is the man whom you discipline, Yah, and teach out of your law, |
| BBE | Happy is the man who is guided by you, O Jah, and to whom you give teaching out of your law; |
Translations agree on the meaning of אַשְׁרֵי as 'blessed.'
The main clause introduces the subject, with two actions described in sequence, emphasizing the relationship between discipline and teaching.
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 94:12
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 Blessing of Disciplinegenerated
Psalms 94:12 reflects on the relationship between God and the individual who receives discipline and instruction. The psalmist acknowledges that such discipline is a sign of God's care and guidance, contrasting it with the fate of the wicked. This theme of divine correction is echoed throughout the Scriptures, emphasizing the importance of learning from God's laws and instructions.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 119:67–71 | Before I was afflicted, I went astray; but now I keep Your word. |
| 2 | Job 5:17 | Blessed indeed is the man whom God corrects; so do not despise the discipline of the Almighty. |
| 3 | Proverbs 3:11 | My son, do not reject the discipline of the LORD, and do not loathe His rebuke; |
| 4 | 1 Corinthians 11:32 | But when we are judged by the Lord, we are being disciplined so that we will not be condemned with the world. |
| 5 | Hebrews 12:5–11 | And you have forgotten the exhortation that addresses you as sons: “My son, do not take lightly the discipline of the Lord, and do not lose heart when He rebukes you. |
The Treasury of Scripture Knowledge — 8 references, hung on the phrase they belong to
The Key Word — אַשְׁרֵ֤י, 'ash.Reigenerated
The word אַשְׁרֵי ('ashrei') is a noun that conveys the idea of blessedness or happiness. It stems from a root meaning to be straight or right, suggesting that those who are blessed align with God's will. In this verse, it highlights the joy associated with receiving God's discipline.
This term appears in various forms throughout the Bible, often as an interjection expressing joy. Its use here underscores the positive aspect of discipline, framing it as a desirable experience for the one who is taught by God.
How Translations Differ — measured against the Berean Standard Biblegenerated
Translations of this verse generally agree on the meaning of אַשְׁרֵי as 'blessed.' The BSB, KJV, ASV, YLT, WEB, and BBE all convey this sense of happiness or fortune associated with God's discipline.
Sentence Structuregenerated
The structure of the verse centers around a main clause that presents the subject, אַשְׁרֵ֤י, followed by two verb phrases: תְּיַסְּרֶ֣נּוּ and תְלַמְּדֶֽנּוּ. This arrangement places emphasis on the actions of discipline and teaching as central to the blessed state of the man.
The Hebrew word order places the subject first, drawing attention to the blessed man, followed by the actions of God, which further emphasizes the relationship between divine guidance and human experience.
Septuagint Backgroundgenerated
In the Septuagint, the Hebrew אַשְׁרֵי is rendered as μακάριος (makarios), which also means 'blessed' or 'happy.' This choice reflects a direct correlation in meaning, affirming the positive connotation of the term.
The Greek translation conveys similar themes of happiness associated with divine favor, maintaining the integrity of the original Hebrew intent.
In plain words — the whole versegenerated
Psalms 94:12 tells us that the man who is disciplined and taught by God is blessed. This verse emphasizes the value of God's guidance through His laws, showing that such discipline is a sign of His care. It reminds us that learning from God's instruction leads to happiness.
Frequently Asked Questionsgenerated
Being blessed by God's discipline means that His correction is a sign of love and guidance, helping us to grow and align with His will.
God's teaching from His law provides direction and moral guidance, helping us to live in a way that is pleasing to Him and beneficial for our lives.
Discipline is considered a blessing because it reflects God's commitment to our growth and well-being, steering us away from harmful paths.
This verse teaches us that a close relationship with God involves receiving His discipline and instruction, which ultimately leads to happiness and fulfillment.
Reflection Questionsgenerated
- In what ways have I experienced God's discipline as a blessing in my life?
- How can I be more receptive to God's teaching and guidance through His laws?
- What steps can I take to align my life more closely with the instruction I receive from God?
- How does understanding God's discipline change my perspective on challenges I face?
The early church on this verse — how the Fathers read it
Early Church Fathers often referenced this verse to discuss the nature of divine discipline and its role in the believer's life. Quotations from Augustine of Hippo are included, illustrating the theological implications of God's correction.
How much power in any case can mortals have? Let mortals hold on to justice; power will be given them when they are immortal.Early Church Fathers on Psalms 94 →
What indeed does holy Scripture say in a psalm to those members who endure the wickedness of this age? “The Lord will not cast off his people.” His people, in truth, toil among the unworthy, among the wicked, among blasphemers,Early Church Fathers on Psalms 94 →
"Blessed is the man whom You chasten, O Lord: and teachest him from Your law" [Psalms 94:12].Early Church Fathers on Psalms 94 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Psalms 94:12 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleBlessed is the man whom thou chastenest, O Lord,.... Much more happy now, and hereafter, than the proud insulting persecutor of him; he is chastened of the Lord, that he might not be condemned with
Read John Gill on Psalms 94 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryBlessed is the man whom thou chastenest, O LORD, and teachest him out of thy law; Blessed is the man whom thou chastenest, O Lord - literally, 'Oh the blessednesses of the man whom thou dost
Read Robert Jamieson on Psalms 94 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleAnd whereas these ungodly persons esteem themselves the only happy men, and conclude thy people to be of all men the most miserable, because of the manifold persecutions and afflictions which they commonly suffer, and upon this account dispute against thy providence, so far is their opinion from the truth, that the contrary is most certain, that as their prosperity is a real mischief to them, so those afflictions of good men which are accompanied with Divine instructions are great and true blessings to them, themselves being judges.
Read Matthew Poole on Psalms 94 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 94:12 Blessed [is] the man whom thou chastenest, O LORD, and teachest him out of thy law;Ver. 12. Blessed is the man whom thou chastenest, &c.] And thereby effectest that his vain thoughts lodge not within him, Jeremiah 4:14; but that the wicked forsake his ways, and the unrighteous man his thoughts, and return to thee, &c., Isaiah 55:7. Feri Domine, feri, said Luther, Strike whiles thou pleasest, Lord; only to thy correction add instruction, Ut quod noceat, docent. See my Love Tokens. And teachest him out of thy law] Lashing him, but with teaching him, ut resipiscat, et serviat tibi corde perfecto, saith Kimchi here, that he may repent and serve thee with an upright heart; for which…
Read John Trapp on Psalms 94 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(12, 13) Blessed.—A far higher note than one of mere complaint, or even of trust in God, is struck here. The beatitude of suffering could not be made altogether plain in the Old Testament, though in Job the spirit of it is nearly reached. Here the poet sees thus far, that he who is the victim of misfortunes may be congratulated if he may stand aside and calmly watch the course of Divine Providence involving evil men in punishment. What he has himself endured has chastened him, and caused him to be quiet from the evil days—i.e., has calmed him in viewing evil circumstances. It would, however, but for the next clause, be more natural to understand, “shall deliver him from evil days.”…
Read Charles John Ellicott on Psalms 94 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 12. Blessed is the man whom thou chastenest] תיסרנו teyasserennu, whom thou instructest; and teachest him out of thy law. Two points here are worthy of our most serious regard: 1. God gives knowledge to man: gives him understanding and reason. 2. He gives him a revelation of himself; he places before that reason and understanding his Divine law. This is God's system of teaching; and the human intellect is his gift, which enables man to understand this teaching. We perhaps may add a third thing here; that as by sin the understanding is darkened, he gives the Holy Spirit to dispel this darkness from the intellect, in order that his word may be properly apprehended and understood. But he…
Read AdamClarke on Psalms 94 →CambridgeThe Cambridge Bible for Schools and Colleges12–15. The Psalmist consoles himself and his fellow-sufferers with the thought that they are being educated by God, and that, sooner or later, Right must have its rights.
Read Cambridge on Psalms 94 →Albert Barnes1798–1870Barnes' Notes on the BibleBlessed is the man whom thou chastenest, O Lord - “Happy the man;” or “Oh the blessedness of the man.” See the notes at Psalms 1:1.
Read Albert Barnes on Psalms 94 →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
Blessed is the man You discipline, O LORD, and teach from Your law,
Blessed is the man whom you discipline, Yah, and teach out of your law,
Blessed is the man You discipline, O LORD, and teach from Your law,
How blessed is the one whom you instruct, O Lord, the one whom you teach from your law,
Tyndale line
Blessed is the man whom thou chastenest, O LORD, and teachest him out of thy law;
Blessed is the man whom thou chastenest, O Jehovah, And teachest out of thy law;
Blessed is the man whom thou chastenest, O LORD, and teachest out of thy law;
Blessed is the man whom thou chastenest, O LORD, and teachest him out of thy law;
Blessed is the man, whom thou chastisest, O Lord, and teachest him in thy Lawe,
Strictly literal
Blessed is the man whom thou chastenest, O Jah, and whom thou teachest out of thy law;
O the happiness of the man Whom Thou instructest, O Jah, And out of Thy law teachest him,
O the blessedness of the man || Whom You instruct, O YAH, || And teach him out of Your law,
Happy is the man whom thou admonisheth, O Lord, and teachest him out of thy law:
Blessed is the one whom you instruct, Yahweh, the one whom you teach from your law.
Simplified
Those you discipline are happy, Lord; those you teach from your Law.
Happy is the man who is guided by you, O Jah, and to whom you give teaching out of your law;
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, Septuagint, and the Dead Sea Scrolls all agree on the wording of this verse, confirming the consistency of the text across these ancient witnesses. The scrolls provide a nearly identical reading to the Masoretic Text, indicating a stable transmission of this verse.
אַשְׁרֵ֤י׀ הַגֶּ֣בֶר אֲשֶׁר־ תְּיַסְּרֶ֣נּוּ יָּ֑הּ וּֽמִתּוֹרָתְךָ֥ תְלַמְּדֶֽנּוּ׃
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.
אשרי הגבר אשר תיסר׳נו יה ומתורת׳ך תלמד׳נו
7 words on the leather.
Four traditions, not one. “On the leather” means the letters physically survive on the scroll, as against letters an editor has supplied to fill a hole in it — a restoration is a scholar’s reading, not a reading of the manuscript. Words in [square brackets] are supplied; the notes count them apart from what survives.
The map of this verse — what each word keeps company with
This is a map of two things, both counted rather than judged. Company kept: which words stand within three words of each of these, anywhere in the Hebrew Bible — the thicker the line, the more often the pair meet compared with chance. Built from: the words a word is made out of, taken from its own Strong’s entry. It is not a map of meaning: nothing here claims two words mean the same thing. Click any circle to see the numbers behind it.
Lexicons — every word in Psalms 94:12
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.
אֶ֫שֶׁר (esher) refers to happiness or blessedness, often used as an interjection to express joy. It is derived from a related root and appears primarily in a masculine plural form. The entries consistently highlight its meaning related to happiness and blessing.
[אֶ֫שֶׁר, or אָשָׁר] n.[m.] happiness, blessedness
base
H835 [אֶ֫שֶׁר, or אָשָׁר] happiness, blessedness
835 'esher eh'-sher
from 833; happiness; only in masculine plural construction as
interjection, how happy!:--blessed, happy.
see HEBREW for 0833
אֶ֫שֶׁר (e.sher) — blessed.
1) happiness, blessedness
1a) often used as interjection
1b) blessed are
N-mp — Noun common · masculine plural constructHNcmpc
bles'-ed (barukh): Where God is referred to, this word has the sense of "praise," as in 1Sa 25:32, "Blessed be Yahweh, the God of Israel." But where man is in mind it is used in the sense of "happy" or "favored," and most frequently so in the Psalms and the Gospels, as for example, "Blessed is the man that walketh not in the counsel of the wicked" (Ps 1:1); "Blessed art thou among women" (Lu 1:42); "Blessed are the poor in spirit" (Mt 5:3).
See BEATITUDES.
גֶּ֫בֶר (geber) refers to a man, particularly one who is strong or valiant, often distinguished from women and children. The term is used primarily in poetic contexts and emphasizes the qualities of strength and warrior-like attributes. It is derived from a root meaning to be strong, and lexicons highlight its use in describing a mighty or capable individual.
גֶּ֫בֶר 66 n.m. man;—man as strong, disting. fr. women, children, and non-combatants whom he is to defend, chiefly poetic
base
H1397 גֶּ֫בֶר man;—man as strong, disting. fr. women, children, and non-combatants whom he is to defend, chiefly poetic
1397 geber gheh'-ber
from 1396; properly, a valiant man or warrior; generally, a
person simply:--every one, man, X mighty.
see HEBREW for 01396
גָּבֶר (ga.ver) — great man.
man, strong man, warrior (emphasising strength or ability to fight)
Art | N-ms — Particle · noun common masculine singular absoluteHTd/Ncmsa
See ANTHROPOLOGY.
Man
(1.) Heb. ‘Adam, used as the proper name of the first man. The name is derived from a word meaning “to be red,” and thus the first man was called Adam because he was formed from the red earth. It is also the generic name of the human race (Gen. 1:26, 27; 5:2; 8:21; Deut. 8:3). Its equivalents are the Latin homo and the Greek anthropos (Matt. 5:13, 16). It denotes also man in opposition to woman (Gen. 3:12; Matt. 19:10).
(2.) Heb. ‘ish, like the Latin vir and Greek aner, denotes properly a man in opposition to a woman (1 Sam. 17:33;
Four Hebrew terms are rendered "man" in the Authorized Version: Adam, the name of the man created in the image of God. It appears to be derived from adam , "he or it was red or ruddy," like Edom. This was the generic term for the human race. Ish , "man," as distinguished from woman, husband. Geber , "a man," from gabar , "to be strong," generally with reference to his strength. Methim , "men," always masculine. Perhaps it may be derived from the root muth , "he died."
The Hebrew word אֲשֶׁר (*asher*) is a relative pronoun that can mean 'who,' 'which,' or 'that.' It serves various grammatical functions, including as an adverb or conjunction, indicating relationships between clauses, places, or conditions. Variants like בַאֲשֶׁר (*ba-asher*), מֵאֲשֶׁר (*me-asher*), and כַּאֲשֶׁר (*ka-asher*) expand its usage to specific contexts such as location, causation, and time.
אֲשֶׁר part. of relation A sign of relation, bringing the clause introduced by it into relation with an antecedent clause.
base
בַאֲשֶׁר
in (that) which
adv. in (the place) where
conj. in that, inasmuch as
on account of whom?
base
מֵאֲשֶׁר
from (or than) that which
adv. from (the place) where
conj. from (the fact) that …, since
base
כַּאֲשֶׁר conj. according as, as, when
according to that which, according as, as
with a causal force, in so far as, since
with a temporal force, when
base
H834a אֲשֶׁר part. of relation A sign of relation, bringing the clause introduced by it into relation with an antecedent clause. H834b בַאֲשֶׁר . in (that) which
. adv. in (the place) where
. conj. in that, inasmuch as
. on account of whom?
H834c מֵאֲשֶׁר . from (or than) that which
. adv. from (the place) where
. conj. from (the fact) that …, since
H834d כַּאֲשֶׁר conj. according as, as, when . according to that which, according as, as
. with a causal force, in so far as, since
. with a temporal force, when
834 'aher ash-er'
a primitive relative pronoun (of every gender and number);
who, which, what, that; also (as an adverb and a conjunction)
when, where, how, because, in order that, etc.:--X after, X
alike, as (soon as), because, X every, for, + forasmuch, +
from whence, + how(-soever), X if, (so) that ((thing) which,
wherein), X though, + until, + whatsoever, when, where
(+ -as, -in, -of, -on, -soever, -with), which, whilst, +
whither(- soever), who(-m, -soever, -se). As it is
indeclinable, it is often accompanied by the personal pronoun
expletively, used to show the connection.
אֲשֶׁר (a.sher) — which.
A: 1) (relative part.)
1a) which, who
1b) that which
2) (conj)
2a) that (in obj clause)
2b) when
2c) since
2d) as
2e) conditional if
B: Beth+ 1) in (that) which
2) (adv)
2a) where
3) (conj)
3a) in that, inasmuch as
3b) on account of
C: Mem+ 1) from (or than) that which
2) from (the place) where
3) from (the fact) that, since
D: Kaph+
1) (conj.), according as, as, when
1a) according to that which, according as, as
1b) with a causal force: in so far as, since
1c) with a temporal force: when
בַאֲשֶׁר (ba.a.sher) — in which.
1) in (that) which
2) (adv)
2a) where
3) (conj)
3a) in that, inasmuch as
3b) on account of
מֵאֲשֶׁר (me.a.sher) — whence.
1) from (or than) that which
2) from (the place) where
3) from (the fact) that, since
כַּאֲשֶׁר (ka.a.sher) — as which.
conj
1) according as, as, when
1a) according to that which, according as, as
HTr — ParticleHTr
יָסַר (yacar) is a Hebrew verb meaning to discipline or chasten. It encompasses a range of actions including instructing, correcting, and admonishing, with nuances depending on the grammatical form used. The entries indicate that it can involve both physical punishment and verbal instruction, with various forms expressing different aspects of correction and teaching.
[יָסַר] vb. discipline, chasten, admonish
Qal
admonish
instruct
discipline
Niph. let oneself be corrected, admonished
Pi.
discipline, correct (the moral nature, with more or less severity acc. to circumstances)
more severely, chasten, chastise
Nithp. pass. be disciplined, corrected
Hiph. chasten
base
H3256 [יָסַר] discipline, chasten, admonish
3256 yacar yaw-sar'
a primitive root; to chastise, literally (with blows) or
figuratively (with words); hence, to instruct:--bind, chasten,
chastise, correct, instruct, punish, reform, reprove, sore,
teach.
יָסַר (ya.sar) — to discipline.
1) to chasten, discipline, instruct, admonish
1a)(Qal)
1a1) to chasten, admonish
1a2) to instruct
1a3) to discipline
1b) (Niphal) to let oneself be chastened or corrected or admonished
1c) (Piel)
1c1) to discipline, correct
1c2) to chasten, chastise
1d) (Hiphil) to chasten
1e) (Nithpael) to teach
V-Piel-Imperf-2ms | Suff — Verb piel imperfect second person masculine singular · suffixHVpi2ms/Sp3ms
יָהּ (Yahh) is a shortened form of יהוה (YHWH), meaning 'LORD.' It appears in early Hebrew poetry and is often found in names ending with '-iah' or '-jah.' The entries confirm its use as a sacred name, but do not provide specific verse references.
יָהּ 60 n.pr.dei contr. fr. יהוה, first appears in early poems
base
H3050 יָהּ n. pr. dei contr. fr. יהוה, first appears in early poems
3050 Yahh yaw
contraction for 3068, and meaning the same; Jah, the sacred
name:--Jah, the Lord, most vehement. Compare names in "-iah,"
"- jah."
see HEBREW for 03068
יָהּ (yah) — LORD.
A shortened form of the name ye.ho.vah (יהוה "LORD" H3068)
used in many compounds as the letters 'Je' or 'jah'
N-proper — Noun proper masculineHNpm
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
Conj | Prep | N-fs | Suff — Conjunction · preposition · noun common feminine singular construct · suffixHC/R/Ncfsc/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-Imperf-2ms | Suff — Verb piel imperfect second person masculine singular · suffixHVpi2ms/Sp3ms