Isaiah 32:5 — Word Study
WLCלֹֽא־ יִקָּרֵ֥א ע֛וֹד לְנָבָ֖ל נָדִ֑יב וּלְכִילַ֕י לֹ֥א יֵֽאָמֵ֖ר שֽׁוֹעַ׃
BSANolôʼ longer {will}ʻôwd [not at all, still not] a foolnâbâl [stupid, wicked, or impious] be calledqârâʼ▸ noblenâdîyb [generous, of high rank, or noble] norlôʼ a scoundrelkîylay [rogue, selfish, or churl] be respectedshôwaʻ [highly regarded, said to be rich or bountiful]
| Greek | English | Parsing |
|---|---|---|
| לֹֽא־ | not | Particle |
| יִקָּרֵ֥א | it will be called | Verb, Niphal, imperfect third person masculine singular |
| ע֛וֹד | again | Adv |
| לְנָבָ֖ל | to a fool | Preposition |
| נָדִ֑יב | noble | Noun common, masculine singular absolute |
| וּלְכִילַ֕י | and of a scoundrel | Conjunction, preposition, noun common masculine singular absolute |
| לֹ֥א | not | Particle |
| יֵֽאָמֵ֖ר | it will be said | Verb, Niphal, imperfect third person masculine singular |
| שֽׁוֹעַ׃ | eminent person | Noun common, masculine singular absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | No longer will a fool be called noble, nor a scoundrel be respected. |
| KJV | The vile person shall be no more called liberal, nor the churl said to be bountiful. |
| ASV | The fool shall be no more called noble, nor the churl said to be bountiful. |
| YLT | A fool is no more called 'noble,' And to a miser it is not said, 'rich;' |
| WEB | The fool will no longer be called noble, nor the scoundrel be highly respected. |
| BBE | The foolish man will no longer be named noble, and they will not say of the false man that he is a man of honour. |
Where they part company is שׁוֹעַ — see How Translations Differ.
The verse consists of two main clauses connected by a conjunction, emphasizing the contrast between the two subjects.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectנָדִיב
verbקָרָא
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 — Isaiah 32:5
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 Prophecy of Moral Changegenerated
Isaiah 32:5 speaks of a future where societal values will shift, and those who are foolish or wicked will no longer be regarded with honor. This reflects a broader theme in Isaiah's prophecies regarding justice and righteousness, as seen in the surrounding verses where the characteristics of wise and foolish behavior are contrasted. The prophet emphasizes that the moral fabric of society will be transformed, leading to a more just and equitable community.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Isaiah 5:20 | Woe to those who call evil good and good evil, who turn darkness to light and light to darkness, who replace bitter with sweet and sweet with bitter. |
| 2 | Psalm 15:4 | who despises the vile but honors those who fear the LORD, who does not revise a costly oath, |
| 3 | Malachi 3:18 | So you will again distinguish between the righteous and the wicked, between those who serve God and those who do not.” |
| 4 | 1 Samuel 25:3–8 | His name was Nabal, and his wife’s name was Abigail. She was an intelligent and beautiful woman, but her husband, a Calebite, was harsh and evil in his dealings. |
| 5 | Proverbs 23:6–8 | Do not eat the bread of a stingy man, and do not crave his delicacies; |
The Treasury of Scripture Knowledge — 5 references, hung on the phrase they belong to
The Key Word — נָבָל, le.na.Valgenerated
The Hebrew word נָבָל (nabal) describes a fool, particularly one who acts without wisdom or moral understanding. It conveys a sense of ignobility and disgracefulness, often used in contexts that highlight a person's lack of ethical behavior. The parsing as a noun indicates that it refers to a person characterized by foolishness or wickedness.
This word is not just about a lack of intelligence; it implies a deeper moral failing, often associated with actions that are contrary to God's commands. In this verse, the contrast between a fool and a noble person underscores the expected societal norms of respect and honor.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, which uses the word fool for נָבָל.
Sentence Structuregenerated
The verse is structured around two main clauses, each beginning with a negative particle: לֹא (not). The first clause states that a fool will not be called noble, while the second states that a scoundrel will not be respected. This parallel structure emphasizes the stark contrast between the two character types.
The finite verbs יִקָּרֵ֥א (it will be called) and יֵֽאָמֵ֖ר (it will be said) govern their respective subjects, creating a clear relationship between the actions and the subjects they describe.
Septuagint Backgroundgenerated
In the Septuagint, the Hebrew נָבָל is rendered as μωρῷ (moron), which carries a similar connotation of foolishness but may imply a more pronounced lack of understanding. This choice reflects a narrowing of the original meaning, focusing on the intellectual aspect of foolishness.
The term שׁוֹעַ is translated as σίγα, which does not directly convey the idea of richness or nobility, suggesting a different interpretative angle in the Greek tradition.
In plain words — the whole versegenerated
Isaiah 32:5 tells us that in the future, foolish people will no longer be called noble, and scoundrels will not be respected. This verse highlights a change in how society views these characters, showing a desire for justice and moral integrity.
Frequently Asked Questionsgenerated
It means that foolish behavior will no longer be honored or respected in society, indicating a shift towards valuing wisdom and righteousness.
This distinction emphasizes the moral expectations of society and the consequences of foolishness, urging people to strive for wisdom and integrity.
This verse fits within a broader prophetic message about justice and the transformation of societal values, where the characteristics of wise and foolish behavior are contrasted.
We can reflect on our own values and the importance of wisdom in our lives, ensuring that we do not honor foolishness or scoundrel behavior.
Reflection Questionsgenerated
- In what ways do I see foolishness being honored in today's society?
- How can I encourage wisdom and integrity in my community?
- What are some personal examples of foolishness that I should avoid?
- How can I better understand the moral teachings of the Bible in relation to this verse?
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Isaiah 32:5 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleThe vile person shall be no more called liberal,.... Or "Nabal" (a fool) "shall no more be called Nadib" (e) (a prince); or have this name put upon him, or be advanced to honour and dignity, or be
Read John Gill on Isaiah 32 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryThe vile person shall be no more called liberal, nor the churl said to be bountiful. The vile - rather, fool (Lowth); i:e., ungodly (Psalms 14:1; Psalms 74:18 : Hebrew nabal (H5036), 1 Samuel 25:25).
Read Robert Jamieson on Isaiah 32 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThe vile person; base and worthless men. Heb. the fool; which in Scripture use commonly signifies a wicked man. Shall be no more called liberal, or noble, or a prince, or lord, as this word is used, 146:3, and elsewhere. The sense of the place is, either, 1. Unworthy men shall not be advanced to places of honour and power, as the LXX. and some others understand it; for to be called is oft put in Scripture for to be, as hath been frequently observed. Or, 2. Vicious and worthless persons shall no longer be reputed honourable and virtuous because of their high and honourable places, as commonly they are under wicked princes by means of flatterers; but wickedness shall be discovered and…
Read Matthew Poole on Isaiah 32 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsIsaiah 32:5 The vile person shall be no more called liberal, nor the churl said [to be] bountiful.Ver. 5. The vile person shall be no more called liberal.] Benefici et magnifici domini. That sapless fellow Nabal shall no more be called Nadib, that is, bountiful benefactor, or gracious lord. Of Archbishop Bancroft was made this couplet: “ Here lies his Grace in cold clay clad, Who died for want of what he had.” In Ahaz’ s time the worst of men got honours and offices. Hezekiah would look to that. Dignity shall henceforth wait upon desert, and flattery shall be utterly out of fashion and request at court. Our old English Bibles have it thus: A niggard shall not be called a gentle or…
Read John Trapp on Isaiah 32 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(5) The vile person shall be no more called liberal.—Better, noble, the καλοκάγαθος of the Greeks, the ingenuus of the Latin. So for “bountiful,” read gentle. Here, again, we have a picture, the exact contrast of that which met us at the beginning of Isaiah’s work, when men “called good evil, and evil good” (chap 5:20).
Read Charles John Ellicott on Isaiah 32 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 5. The vile person shall no more be called liberal] The different epithets here employed require minute explanation. The vile person - נבל nabal, the pampered, fattened, brainless fellow, who eats to live, and lives to eat; who will scarcely part with any thing, and that which he does give he gives with an evil eye and a grudging heart. Liberal - נדיב nadib; the generous, openhearted, princely man, who writes on all his possessions, For myself and mankind, and lives only to get and to do good. The churl - כילי kilai, the avaricious man; he who starves himself amidst his plenty, and will not take the necessaries of life for fear of lessening his stock. Thus he differs from נבל nabal…
Read AdamClarke on Isaiah 32 →CambridgeThe Cambridge Bible for Schools and Colleges5. True and false nobility shall no longer be confounded because of artificial caste-distinctions. The vile person] or, the fool; see the typical specimen, Nabal by name and by nature, in 1 Samuel 25. liberal] Better: noble (in rank). The word denotes, first, one of generous, self-sacrificing disposition; and then one of noble degree; Numbers 21:18 and often. The word rendered churl occurs only here (and Isaiah 32:7), and its meaning is uncertain. The view adopted by most commentators derives it from a root signifying guile or craftiness (hence Cheyne well renders knave). bountiful represents another rare word (only Job 34:19 [E.V. “rich”]), perhaps man of substance.
Read Cambridge on Isaiah 32 →Albert Barnes1798–1870Barnes' Notes on the BibleThe vile person - Hebrew, ‘Fool.’ But the connection requires us to understand this as the opposite of liberal; and it means a person who is close, miserly, narrow-minded, covetous.
Read Albert Barnes on Isaiah 32 →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
No longer will a fool be called noble, nor a scoundrel be respected.
The fool will no longer be called noble, nor the scoundrel be highly respected.
No longer will a fool be called noble, nor a scoundrel be respected.
A fool will no longer be called honorable; a deceiver will no longer be called principled.
Tyndale line
The vile person shall be no more called liberal, nor the churl said to be bountiful.
The fool shall be no more called noble, nor the churl said to be bountiful.
The vile person shall be no more called liberal, nor the churl said to be bountiful.
The vile person shall be no more called liberal, nor the churl said to be bountiful.
A nigard shall no more be called liberall, nor the churle riche.
Strictly literal
The vile man shall be no more called noble, nor the churl said to be bountiful:
A fool is no more called 'noble,' And to a miser it is not said, 'rich;'
A fool is no more called “noble,” || And to a miser it is not said, “rich”;
The worthless person shall be no more called liberal, and the avaricious man shall not be said to be bountiful.
The fool will no longer be called honorable, nor the deceiver called principled.
From the Latin
The fool shall no more be called prince: neither shall the deceitful be called great:
Simplified
No longer will fools be called respectable or crooks highly-regarded.
The foolish man will no longer be named noble, and they will not say of the false man that he is a man of honour.
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 Dead Sea Scrolls — 1Qisaa agree closely, with only minor variations in spelling. Both texts maintain the core message of the verse, emphasizing the lack of respect for fools and scoundrels.
לֹֽא־ יִקָּרֵ֥א ע֛וֹד לְנָבָ֖ל נָדִ֑יב וּלְכִילַ֕י לֹ֥א יֵֽאָמֵ֖ר שֽׁוֹעַ׃
8 of the 9 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.
לוא יקראו עוד לנבל נדיב ולכילי לוא יואמר שוע
9 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 Isaiah 32:5
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.
לֹא (lo') is a Hebrew word meaning 'not' or 'no.' It serves as a simple negation and can imply absence or prohibition. The word can also be used in various contexts, often combined with other particles for emphasis or clarification. Its Aramaic equivalent is לָא (la), which also means 'not.'
לֹא or לוֹא adv. not
base
H3808 לֹא or לוֹא not
3808 lo' lo
or lowi {lo}; or loh (Deut. 3:11) {lo}; a primitive particle;
not (the simple or abs. negation); by implication, no; often
used with other particles (as follows):--X before, + or else,
ere, + except, ig(-norant), much, less, nay, neither, never,
no((-ne), -r, (-thing)), (X as though...,(can-), for) not (out
of), of nought, otherwise, out of, + surely, + as truly as, +
of a truth, + verily, for want, + whether, without.
לֹא (lo) — not.
1) not, no
1a) not (with verb-absolute prohibition)
1b) not (with modifier-negation)
1c) nothing (subst)
1d) without (with particle)
1e) before (of time)
Aramaic equivalent: la (לָא "not" H3809)
Part — ParticleHTn
The Hebrew word קָרָא (qara') is a primitive root meaning to call, proclaim, or read. It encompasses a range of actions including calling out, crying for help, reading aloud, and summoning. The word can also imply being called or named in various contexts. There are no significant disagreements among the lexicons regarding its meanings.
קָרָא 724 vb. call, proclaim, read
Qal
call, cry, utter a loud sound
call, cry
call unto some one
cry for help
proclaim
read aloud
read to oneself
summon
call = name
Niph.
reflex.
pass. be called
Pu. be called
base
H7121 קָרָא call, proclaim, read .. . call, cry, utter a loud sound
. call, cry
. . call unto some one
. cry for help
. proclaim
. . read aloud
. read to oneself
. summon
. call = name
. . reflex.
. pass. be called
. be called
7121 qara' kaw-raw'
a primitive root (rather identical with 7122 through the idea
of accosting a person met); to call out to (i.e. properly,
address by name, but used in a wide variety of
applications):--bewray (self), that are bidden, call (for,
forth, self, upon), cry (unto), (be) famous, guest, invite,
mention, (give) name, preach, (make) proclaim(- ation),
pronounce, publish, read, renowned, say.
see HEBREW for 07122
קָרָא (qa.ra) — to call: call to.
: call_to/invite/entreat
1) to call, call out, recite, read, cry out, proclaim
1a) (Qal)
1a1) to call, cry, utter a loud sound
1a2) to call unto, cry (for help), call (with name of God)
1a3) to proclaim
1a4) to read aloud, read (to oneself), read
1a5) to summon, invite, call for, call and commission, appoint, call and endow
1a6) to call, name, give name to, call by
1b) (Niphal)
1b1) to call oneself
1b2) to be called, be proclaimed, be read aloud, be summoned, be named
1c) (Pual) to be called, be named, be called out, be chosen
קָרָא (qa.ra) — to call: call by.
: call_by/name
1) to call, call out, recite, read, cry out, proclaim
1a) (Qal)
1a1) to call, cry, utter a loud sound
1a2) to call unto, cry (for help), call (with name of God)
1a3) to proclaim
1a4) to read aloud, read (to oneself), read
V-Niphal-Imperf-3ms — Verb · Niphal · imperfect third person masculine singularHVNi3ms
עוֹד (owd) primarily denotes a sense of iteration or continuance, functioning mostly as an adverb meaning 'still,' 'yet,' or 'again.' It can also imply addition or repetition, as in 'more' or 'besides.' The word appears in various contexts throughout the Old Testament, emphasizing persistence or continuation.
עוֹד and (14 t.) עֹד subst. a going round, continuance, but used mostly as adv. acc. still, yet, again, besides
base
H5750 עוֹד and (14 t.) עֹד subst. a going round, continuance, but used mostly as adv. acc. still, yet, again, besides
5750 `owd ode
or rod {ode}; from 5749; properly, iteration or continuance;
used only adverbially (with or without preposition), again,
repeatedly, still, more:--again, X all life long, at all,
besides, but, else, further(-more), henceforth, (any) longer,
(any) more(-over), X once, since, (be) still, when, (good,
the) while (having being), (as, because, whether, while) yet
(within).
see HEBREW for 05749
עוֹד (od) — still.
subst
1) a going round, continuance
adv
2) still, yet, again, besides
2a) still, yet (of continuance or persistence)
2b) still, yet, more (of addition or repetition)
2c) again
2d) still, moreover, besides
Aramaic equivalent: od (עוֹד "still" H5751)
Adv — AdvHAcmsa
a-gen': Advb. denoting repetition; in New Testament, generally for palin, "back," "once more." Occasionally, it has the force of a connective, synonymous with "moreover," as in Ro 15:10 ff; 1Co 3:20, etc. The expression "born again" of the King James Version, Joh 3:3,7; 1Pe 1:23, translating the Greek "anothen" and "ana" in composition, becomes in the Revised Version (British and American) "anew," i.e. "over again." As these particles mean "from above" and "up," their use as indicating repetition is sometimes disputed, but without further foundation than that "again" does not exhaust the meaning.
The Hebrew word נָבָל (nabal) means foolish or senseless, particularly describing a person lacking ethical and religious understanding. It conveys notions of ignobility and disgracefulness. The word is derived from a root meaning 'stupid' or 'wicked.' It can also refer to a vile person.
נָבָל adj. foolish, senseless, esp. of the man who has no perception of ethical and religious claims, and with collat. idea of ignoble, disgraceful; elsewh. as subst. (impious and presumptuous) fool
base
H5036 נָבָל foolish, senseless, esp. of the man who has no perception of ethical and religious claims, and with collat. idea of ignoble, disgraceful
5036 nabal naw-bawl'
from 5034; stupid; wicked (especially impious):--
fool(-ish, -ish man, -ish woman), vile person.
see HEBREW for 05034
נָבָל (na.val) — foolish.
foolish, senseless, fool
Prep | Adj — PrepositionHR/Aamsa
Any person who does not act wisely, that is, does not follow the warnings and requirements of God, which are founded in infinite wisdom. Hence "a fool" is put for a wicked man, an enemy or neglecter of God, Ps 14:1 Pr 19:1. So folly is put for wickedness, 2Sa 13:12,13 Ps 38:5, foolish lusts for wicked lusts, etc. Foolish talking, foolish questions, are vain, empty, unprofitable conversation, 2Ti 2:23.
נָדִיב (nadiyb) conveys meanings of being inclined, generous, and noble. It is derived from a root meaning voluntary or willing, and can refer to a noble person or grandee, sometimes with a connotation of tyranny. The word appears in contexts related to nobility and willingness, including a mention in Song of Solomon 6:12.
נָדִיב adj. and n.m. inclined, generous, noble
incited, inclined, willing
noble, princely, in rank
noble in mind and character
base
H5081 נָדִיב inclined, generous, noble
5081 nadiyb naw-deeb'
from 5068; properly, voluntary, i.e. generous; hence,
magnanimous; as noun, a grandee (sometimes a tyrant):--free,
liberal (things), noble, prince, willing ((hearted)).
see HEBREW for 05068
נָדִיב (na.div) — noble: willing.
: willing
n m
1) noble one
adj
2) inclined, willing, noble, generous
1a) incited, inclined, willing
1b) noble, princely (in rank)
1c) noble (in mind and character)
Also means: na.div (נָדִיב ": noble" H5081H)
§ A man living at the time of United Monarchy, only mentioned at Sng.6.12
נָדִיב (na.div) — noble.
: noble
n m
1) noble one
adj
2) inclined, willing, noble, generous
1a) incited, inclined, willing
1b) noble, princely (in rank)
1c) noble (in mind and character)
Adj — Noun common · masculine singular absoluteHNcmsa
כִּילַי (kiylay) refers to a knave or rogue, suggesting a sense of deceitfulness or base behavior. It is derived from a root meaning to withhold, indicating a niggardly nature. The entries consistently describe it as a term for a scoundrel.
כִּילַי, כֵּלַי n.m. knave
base
H3596 כִּילַי, כֵּלַי knave
3596 kiylay kee-lah'-ee
or kelay {kay-lah'-ee}; from 3557 in the sense of
withholding; niggardly:--churl.
see HEBREW for 03557
כִּילַי (ki.lay) — rogue.
scoundrel, knave
Conj | Prep | N-ms — Conjunction · preposition · noun common masculine singular absoluteHC/R/Ncmsa
לֹא (lo') is a Hebrew word meaning 'not' or 'no.' It serves as a simple negation and can imply absence or prohibition. The word can also be used in various contexts, often combined with other particles for emphasis or clarification. Its Aramaic equivalent is לָא (la), which also means 'not.'
לֹא or לוֹא adv. not
base
H3808 לֹא or לוֹא not
3808 lo' lo
or lowi {lo}; or loh (Deut. 3:11) {lo}; a primitive particle;
not (the simple or abs. negation); by implication, no; often
used with other particles (as follows):--X before, + or else,
ere, + except, ig(-norant), much, less, nay, neither, never,
no((-ne), -r, (-thing)), (X as though...,(can-), for) not (out
of), of nought, otherwise, out of, + surely, + as truly as, +
of a truth, + verily, for want, + whether, without.
לֹא (lo) — not.
1) not, no
1a) not (with verb-absolute prohibition)
1b) not (with modifier-negation)
1c) nothing (subst)
1d) without (with particle)
1e) before (of time)
Aramaic equivalent: la (לָא "not" H3809)
Part — ParticleHTn
אָמַר (amar) is a Hebrew verb meaning 'to say' or 'to utter,' with a broad range of uses including to promise, command, or even boast. It appears in various forms, such as in the Qal (to say), Niphal (to be told), and Hiphil (to avow). The entries highlight its versatility in both spoken and internal contexts, though no specific verse is noted.
אָמַר 5287 vb. utter, say
Qal
Say
Say in the heart (= think)
Promise
Command (esp. late)
Niph. be said, told
Hiph. avow, avouch (lit. cause to declare)
Hithp. act proudly, boast
base
H559 אָמַר utter, say .. Say
. Say in the heart (= think)
. Promise
. Command (esp. late)
. be said, told
. avow, avouch (lit. cause to declare)
. act proudly, boast
559 'amar aw-mar'
a primitive root; to say (used with great
latitude):--answer, appoint, avouch, bid, boast self, call,
certify, challenge, charge, + (at the, give) command(-ment),
commune, consider, declare, demand, X desire, determine, X
expressly, X indeed, X intend, name, X plainly, promise,
publish, report, require, say, speak (against, of), X still, X
suppose, talk, tell, term, X that is, X think, use (speech),
utter, X verily, X yet.
אָמַר (a.mar) — to say.
1) to say, speak, utter
1a) (Qal) to say, to answer, to say in one's heart, to think, to command, to promise, to intend
1b) (Niphal) to be told, to be said, to be called
1c) (Hithpael) to boast, to act proudly
1d) (Hiphil) to avow, to avouch
Aramaic equivalent: a.mar (אֲמַר "to say" H0560)
HVNi3ms — Verb · Niphal · imperfect third person masculine singularHVNi3ms
שׁוֹעַ (sho.a) has two main meanings: as an adjective, it refers to being free, independent, or noble, while as a noun, it denotes a cry, possibly a war-cry or a call for help. The word is derived from a root meaning freedom and is associated with richness or generosity. It appears in contexts like Isaiah 22:5.
שׁוֹעַ adj. (free), independent, noble (in station)
base
שׁוֹעַ n.[m.] cry, perhaps war-cry, or cry for help in war Is 22:5.
ref
H7771a שׁוֹעַ (free), independent, noble (in station) H7771b שׁוֹעַ cry, perhaps war-cry, or cry for help in war
7771 showa` sho'-ah
from 7768 in the original sense of freedom; a noble, i.e.
liberal, opulent; also (as noun in the derived sense) a
halloo:--bountiful, crying, rich.
see HEBREW for 07768
שׁוֹעַ (sho.a) — rich.
adj
independent, noble, free, rich, generous
שׁוֹעַ (sho.a) — cry.
1) cry
2a) perhaps war-cry, cry for help
N-ms — Noun common · masculine singular absoluteHNcmsa