Isaiah 32:9 — Word Study
WLCנָשִׁים֙ שַֽׁאֲנַנּ֔וֹת קֹ֖מְנָה שְׁמַ֣עְנָה קוֹלִ֑י בָּנוֹת֙ בֹּֽטח֔וֹת הַאְזֵ֖נָּה אִמְרָתִֽי׃
BSAStand upqûwm [rise, get up] you complacentshaʼănân [secure, at ease, careless] womenʼishshâh listen to meshâmaʻ [hear, give ear] Give earʼâzan [pay attention, hearken] to my wordʼimrâh [voice, speech, saying] you overconfidentbâṭach [careless, trusting, confident] daughtersbath [female children, women]
| Greek | English | Parsing |
|---|---|---|
| נָשִׁים֙ | O women | Noun common, masculine plural absolute |
| שַֽׁאֲנַנּ֔וֹת | carefree | Adj |
| קֹ֖מְנָה | arise | Verb, Qal, imperative second person feminine plural |
| שְׁמַ֣עְנָה | hear | Verb, Qal, imperative second person feminine plural |
| קוֹלִ֑י | voice my | Noun common masculine singular construct, suffix |
| בָּנוֹת֙ | O daughters | Noun common, feminine plural absolute |
| בֹּֽטח֔וֹת | confident | Verb, Qal, participle (active) feminine plural |
| הַאְזֵ֖נָּה | give ear to | Verb, Hiphil, imperative second person feminine plural |
| אִמְרָתִֽי׃ | utterance my | Noun common feminine singular construct, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Stand up, you complacent women; listen to me. Give ear to my word, you overconfident daughters. |
| KJV | ¶ Rise up, ye women that are at ease; hear my voice, ye careless daughters; give ear unto my speech. |
| ASV | Rise up, ye women that are at ease, and hear my voice; ye careless daughters, give ear unto my speech. |
| YLT | Women, easy ones, rise, hear my voice, Daughters, confident ones, give ear [to] my saying, |
| WEB | Rise up, you women who are at ease! Hear my voice! You careless daughters, give ear to my speech! |
| BBE | Give ear to my voice, you women who are living in comfort; give attention to my words, you daughters who have no fear of danger. |
Where they part company is שַֽׁאֲנַנּ֔וֹת — see How Translations Differ.
The verse consists of a main clause followed by imperative phrases, emphasizing the urgency of the call to action.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbקוּם
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 32:9
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 Warning to Complacent Womengenerated
Isaiah 32:9 addresses women who are complacent and carefree, urging them to listen to the prophet's warning. This verse is part of a larger passage that contrasts noble intentions with the attitudes of those who are too comfortable. The surrounding verses emphasize the consequences of such complacency, highlighting the need for vigilance and awareness of impending judgment.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Isaiah 3:16 | The LORD also says: “Because the daughters of Zion are haughty— walking with heads held high and wanton eyes, prancing and skipping as they go, jingling the bracelets on their ankles— |
| 2 | Isaiah 47:7–8 | You said, ‘I will be queen forever.’ You did not take these things to heart or consider their outcome. |
| 3 | Deuteronomy 28:56 | The most gentle and refined woman among you, so gentle and refined she would not venture to set the sole of her foot on the ground, will begrudge the husband she embraces and her son and daughter |
| 4 | Jeremiah 6:2–6 | Though she is beautiful and delicate, I will destroy the Daughter of Zion. |
| 5 | Jeremiah 48:11–12 | Moab has been at ease from youth, settled like wine on its dregs; he has not been poured from vessel to vessel or gone into exile. So his flavor has remained the same, and his aroma is unchanged. |
The Treasury of Scripture Knowledge — 11 references, hung on the phrase they belong to
The Key Word — שַֽׁאֲנַנּ֔וֹת, sha.'a.na.Notgenerated
The word שַׁאֲנָן (sha'anan) describes a state of being at ease or secure, often with a negative connotation of carelessness or arrogance. It suggests a comfort that blinds one to danger, as seen in the context of this warning.
This adjective captures a duality: while it can denote a positive sense of security, it also warns against the pride and negligence that can accompany such feelings. The parsing as an adjective indicates its role in describing the women addressed in this verse.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, so the BSB is the wording every comparison below is made against. The BSB has complacent, which is echoed in the KJV and ASV: all three maintain the sense of carelessness inherent in שַֽׁאֲנַנּ֔וֹת.
Where they part company is שַֽׁאֲנַנּ֔וֹת — carefree (NETB, ULB) emphasizes a lack of concern, while careless (ASV, KJV) retains the warning tone. The at ease (GNV) rendering suggests comfort without awareness of danger.
Sentence Structuregenerated
The finite verbs קֹ֖מְנָה, שְׁמַ֣עְנָה, and הַאְזֵ֖נָּה govern the structure of the verse, commanding the women to rise, hear, and give ear. The imperative mood emphasizes urgency.
The sentence flows from a command to action, where the women are called to respond to the prophet's voice, indicating a shift from complacency to alertness.
Septuagint Backgroundgenerated
The Septuagint translates נָשִׁים as γυναῖκες (gynaikes), maintaining the focus on women but also suggesting a broader audience than just the immediate addressees.
The choice of πλούσιαι for שַֽׁאֲנַנּ֔וֹת indicates a possible interpretation of wealth or abundance, which could imply a connection between material security and spiritual complacency.
In plain words — the whole versegenerated
Isaiah 32:9 calls on women who feel secure to stand up and listen to the prophet's warning. They are described as complacent and carefree, and the verse emphasizes the need for them to pay attention to the impending consequences of their attitudes.
Frequently Asked Questionsgenerated
To be complacent means to feel secure and at ease, often without awareness of potential dangers or problems.
Isaiah addresses women to highlight a societal attitude of complacency, suggesting that this attitude can be prevalent among those who are comfortable.
The commands to rise and listen indicate a call to awareness and action, urging the complacent to recognize their situation and respond appropriately.
This verse fits into a larger passage that contrasts noble intentions with complacency, emphasizing the need for vigilance in the face of impending judgment.
Reflection Questionsgenerated
- In what areas of my life might I be complacent or at ease, and how can I become more aware of potential dangers?
- How can I encourage others to listen to warnings and be vigilant in their own lives?
- What steps can I take to rise up and act when I recognize complacency in myself or others?
- How does understanding this verse change my perspective on comfort and security in my life?
The early church on this verse — how the Fathers read it
Jerome comments on this verse, interpreting it as a warning to wealthy women to listen to the prophet's voice and recognize the coming troubles.
Women of wealth, rise up and listen to my voice: confident daughters, hear my words. After days and years, you will be troubled, O confident ones: for the harvest is complete, and there will be no more gathering.Early Church Fathers on Isaiah 32 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Isaiah 32:9 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleRise up, ye women that are at ease,.... On beds of down, unconcerned about the present or future state of the nation; who had their share of guilt in the nation's sins, particularly pride, luxury,
Read John Gill on Isaiah 32 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryRise up, ye women that are at ease; hear my voice, ye careless daughters; give ear unto my speech. Rise up, ye women that are at ease.
Read Robert Jamieson on Isaiah 32 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleRise up; bestir and prepare yourselves to hear, as it follows, and shake off sloth and carelessness. That are at ease; that indulge yourselves in idleness and luxury. Careless, Heb. confident or secure, who are insensible of your sin and danger. Daughters; the same before called women; whom he here reproveth and threateneth for their sins, as he did the men before for seeking to Egypt for help, and divers other sins, whereof the men were most guilty.
Read Matthew Poole on Isaiah 32 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsIsaiah 32:9 Rise up, ye women that are at ease; hear my voice, ye careless daughters; give ear unto my speech.Ver. 9. Rise up, ye women that are at ease.] Secure sedentes, ye court ladies, whose pride hath brought on the wars; or, ye hen hearted Jews, Aχηιδεςουκετ Aχαιοι; or, ye lesser cities and villages of Judah, rise up, and rouse up yourselves, ad exhibendum honorem verbo Dei, In honour of God’ s holy Word.
Read John Trapp on Isaiah 32 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(9) Rise up, ye women that are at ease . . .—The beginning of a new section, probably a distinct sermon, or, as it were, pamphlet, against the evils of which the prophet had spoken in Isaiah 2:16-22, and which continued, it would seem, unabated, in spite of Hezekiah’s reformation. It probably finds a place here as painting the harem influence, which then, as in the policy of modern Eastern monarchies, Constantinople and elsewhere, lay behind the counsels of the king and his ministers. The whole tone is that of invective against the women of the pseudo-aristocracy that had been covertly attacked in the preceding verses. Give ear unto my speech . . .—Another echo of the teaching of the…
Read Charles John Ellicott on Isaiah 32 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 9. Rise up, ye women - "ye provinces." Ye careless daughters - "ye cities." - Targum. From this verse to the end of the fourteenth, the desolation of Judea by the Chaldeans appears to be foretold.
Read AdamClarke on Isaiah 32 →CambridgeThe Cambridge Bible for Schools and CollegesCh. Isaiah 32:9-20 To the Women of JerusalemLike the previous sections (Isaiah 29:1 ff., Isaiah 29:15 ff., Isaiah 30, 31) this passage is divided into two parts,—the announcement of judgment on Jerusalem, and a description of the Messianic salvation (see the analysis below). It presents, however, two remarkable peculiarities: (1) there is no reference to the overthrow of the Assyrians, and (2) it contemplates a complete destruction of Jerusalem and a protracted desolation of the land. For these reasons some critics have been led to assign the prophecy to a period much earlier than the invasion of Sennacherib; and this would be plausible if it were possible to separate the two parts of which…
Read Cambridge on Isaiah 32 →Albert Barnes1798–1870Barnes' Notes on the BibleRise up ... - Rosenmuller supposes that this commences a new vision or prophecy; and that the former part Isaiah 32:9-14 refers to the desolation of Judea by the invasion of Sennacherib, and the
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
Stand up, you complacent women; listen to me. Give ear to my word, you overconfident daughters.
Rise up, you women who are at ease! Hear my voice! You careless daughters, give ear to my speech!
Stand up, you complacent women; listen to me. Give ear to my word, you overconfident daughters.
You complacent women, get up and listen to me! You carefree daughters, pay attention to what I say!
Tyndale line
¶ Rise up, ye women that are at ease; hear my voice, ye careless daughters; give ear unto my speech.
Rise up, ye women that are at ease, and hear my voice; ye careless daughters, give ear unto my speech.
Rise up, ye women that are at ease, and hear my voice; ye careless daughters, give ear unto my speech.
Rise up, ye women that are at ease; hear my voice, ye careless daughters; give ear to my speech.
Rise vp, ye women that are at ease: heare my voyce, ye carelesse daughters: hearken to my wordes.
Strictly literal
Rise up, ye women that are at ease, hear my voice; ye careless daughters, give ear unto my speech.
Women, easy ones, rise, hear my voice, Daughters, confident ones, give ear [to] my saying,
Women, easy ones, rise, hear my voice, || Daughters, confident ones, give ear [to] my saying,
Ye careless women rise up, hear my voice; ye daughters that are secure, give ear unto my speech.
Rise up, you women who are at ease, and listen to my voice; you carefree daughters, listen to me.
From the Latin
Rise up, ye rich women, and hear my voice: ye confident daughters, give ear to my speech.
Simplified
Get up, you women who are lying around relaxing, and pay attention to what I'm saying! You ladies without a care in the world, listen to me!
Give ear to my voice, you women who are living in comfort; give attention to my words, you daughters who have no fear of danger.
Word by word, the decisions they made
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 largely agree on the wording of this verse, with slight variations in translation. The Dead Sea Scrolls also support the MT, preserving the core message and structure of the text.
נָשִׁים֙ שַֽׁאֲנַנּ֔וֹת קֹ֖מְנָה שְׁמַ֣עְנָה קוֹלִ֑י בָּנוֹת֙ בֹּֽטח֔וֹת הַאְזֵ֖נָּה אִמְרָתִֽי׃
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.
נשימ שאננות קומנה שמענה קול׳י בנות בוטחות האזינה אמרת׳י
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 32:9
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.
אִשָּׁה (ishshah) means 'woman,' 'wife,' or 'female.' It can refer to a woman in general, a wife in relation to a man, or the female of animals. The term also has distributive and reciprocal uses, indicating 'each woman' from her neighbor. The word is derived from the masculine forms אִישׁ (ish) and אִישָׁה (ishah), indicating a broad range of meanings.
אִשָּׁה 773 n.f. woman, wife, female
woman
Wife (woman belonging to a man, usually cstr. or sf.)
Female of animals
With distrib. & recipr. sense, each woman from her neighbor; each one
base
H802 אִשָּׁה woman, wife, female . woman
. Wife (woman belonging to a man, usually cstr. or sf.)
. Female of animals
. With distrib. & recipr. sense, each woman from her neighbor; each one
802 'ishshah ish-shaw'
feminine of 376 or 582; irregular plural, nashiym
{naw-sheem'}; a woman (used in the same wide sense as
582):--(adulter)ess, each, every, female, X many, + none,
one, + together, wife, woman. Often unexpressed in English.
see HEBREW for 0376
see HEBREW for 0582
see HEBREW for 0582
אִשָּׁה (ish.shah) — woman.
: woman
1) woman, wife, female
1a) woman (opposite of man)
1b) wife (woman married to a man)
1c) female (of animals)
1d) each, every (pronoun)
אִשָּׁה (ish.shah) — woman: wife.
: wife/widow
1) woman, wife, female
1a) woman (opposite of man)
1b) wife (woman married to a man)
1c) female (of animals)
1d) each, every (pronoun)
אִשָּׁה (ish.shah) — woman: another.
: another
1) woman, wife, female
1a) woman (opposite of man)
1b) wife (woman married to a man)
1c) female (of animals)
1d) each, every (pronoun)
N-fp — Noun common · masculine plural absoluteHNcmpa
The position of women in the Hebrew commonwealth contrasts favorably with that which in the present day is assigned to them generally in eastern countries. The most salient point of contrast in the usages of ancient as compared with modern Oriental society was the large amount of liberty enjoyed by women. Instead of being immured in a harem, or appearing in public with the face covered. The wives and maidens of ancient times mingled freely and openly with the other sex in the duties and amenities of ordinary life. Rebekah travelled on a camel with her face unveiled until she came into the presence of her affianced. (Genesis 24:64,65) Jacob saluted Rachel with a kiss in the presence of the shepherds. (Genesis 29:11) Women played no inconsiderable part in public celebrations (
שַׁאֲנָן (sha'anan) means 'at ease' or 'secure,' often with a connotation of carelessness or arrogance. It can refer to a person who is free from misfortune or embody a sense of pride. The word is derived from a root meaning 'to be secure,' and it encompasses both positive and negative aspects of being at ease.
שַׁאֲנָן adj. at ease, secure
at ease, secure
as subst., one at ease, free from misfortune
at ease, with collat. idea of careless, wanton, arrogant
as subst. abstr. = arrogance
base
H7600 שַׁאֲנָן at ease, secure . at ease, secure
. as subst., one at ease, free from misfortune
. at ease, with collat. idea of careless, wanton, arrogant
. as subst. abstr. = arrogance
7600 sha'anan shah-an-awn'
from 7599; secure; in a bad sense, haughty:--that is at
ease, quiet, tumult. Compare 7946.
see HEBREW for 07599
see HEBREW for 07946
שַׁאֲנָן (sha.a.nan) — secure.
adj
1) at ease, quiet, secure
1a) at ease, secure
1b) at ease, careless, wanton, arrogant
subst
2) security, pride, arrogance
2a) one at ease
2b) arrogance
Adj — AdjHAafpa
The Hebrew word קוּם (qum) is a primitive root meaning 'to rise' and encompasses a range of actions such as standing, becoming powerful, and establishing. It can imply a sudden or hostile rise, as well as the act of fulfilling or confirming something. The entries also note various grammatical forms, indicating its use in different contexts, including raising up or causing to stand.
לֵב קָמָי prob. late Atbash Je 51:1.
ref
קוּם 628 vb. arise, stand up, stand
Qal 460
arise
arise, in hostile sense (oft. with idea of suddenness)
arise, abs., = become powerful
arise = come on the scene, appear, of leader, prophet
arise for, i.e. to become
arise for action
arise (out of inaction), introducing some specific deed
esp. arise = start, make a move, to go somewhere
stand
Pi.
fulfil
confirm, ratify
confirm, establish
impose, an obligation
Pō‛l. raise up
Hithpō‛l. raise oneself, = rise up
Hiph.
146cause to arise, raise
raise, set up, stones
erect, build
fig, of setting up law
raise up = bring on the scene
raise up = rouse, stir up
instigate, build
fig, of setting up law
raise up = constitute
cause to stand
Hoph. be raised up
base
H6965a לֵב קָמָי prob. late Atbash H6965b קוּם arise, stand up, stand .. arise
. arise, in hostile sense (oft. with idea of suddenness)
. arise, abs., = become powerful
. arise = come on the scene, appear, of leader, prophet
. arise for, i.e. to become
. . arise for action
. arise (out of inaction), introducing some specific deed
. esp. arise = start, make a move, to go somewhere
. stand
. . fulfil
. . confirm, ratify
. confirm, establish
. impose, an obligation
. raise up
. raise oneself, = rise up
. . cause to arise, raise
. . raise, set up, stones
. erect, build
. fig, of setting up law
. raise up = bring on the scene
. . raise up = rouse, stir up
. instigate, build
. fig, of setting up law
. raise up = constitute
. cause to stand
. be raised up
6965 quwm koom
a primitive root; to rise (in various applications, literal,
figurative, intensive and causative):--abide, accomplish, X
be clearer, confirm, continue, decree, X be dim, endure, X
enemy, enjoin, get up, make good, help, hold, (help to) lift
up (again), make, X but newly, ordain, perform, pitch, raise
(up), rear (up), remain, (a-)rise (up) (again, against), rouse
up, set (up), (e-)stablish, (make to) stand (up), stir up,
strengthen, succeed, (as-, make) sure(-ly), (be) up(-hold, -
rising).
קָמָי (qa.may) — (Leb)-kamai.
Combined with lev (לֵב "Leb" H3820B)
§ -Kamai = "my adversary"
Leb-kamai, i.e., people of Gambulai
קוּם (qum) — to arise: rise.
: rise/get_going
1) to rise, arise, stand, rise up, stand up
1a) (Qal)
1a1) to arise
1a2) to arise (hostile sense)
1a3) to arise, become powerful
1a4) to arise, come on the scene
1a5) to stand
1a5a) to maintain oneself
1a5b) to be established, be confirmed
1a5c) to stand, endure
1a5d) to be fixed
1a5e) to be valid
1a5f) to be proven
1a5g) to be fulfilled
1a5h) to persist
1a5i) to be set, be fixed
1b) (Piel)
1b1) to fulfil
1b2) to confirm, ratify, establish, impose
1c) (Polel) to raise up
1d) (Hithpael) to raise oneself, rise up
1e) (Hiphil)
1e1) to cause to arise, raise
1e2) to raise, set up, erect, build
1e3) to raise up, bring on the scene
1e4) to raise up, rouse, stir up, investigate
1e5) to raise up, constitute
V-Qal-Impv-2fp — Verb · Qal · imperative second person feminine pluralHVqv2fp
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)
V-Qal-Impv-2fp — Verb · Qal · imperative second person feminine pluralHVqv2fp
קוֹל (qol) primarily means 'voice' or 'sound,' encompassing various contexts such as music, noise, and even thunder. It can also denote lightness or frivolity. The word is built from a root meaning to call aloud and appears in various forms throughout the Old Testament, including a reference in Jeremiah 3:9.
ref
H6963a קוֹל sound, voice H6963b קֹל lightness, frivolity
6963 qowl kole
or qol {kole}; from an unused root meaning to call aloud; a
voice or sound:--+ aloud, bleating, crackling, cry (+ out),
fame, lightness, lowing, noise, + hold peace, (pro-)claim,
proclamation, + sing, sound, + spark, thunder(-ing), voice, +
yell.
קוֹל (qol) — voice.
: voice/shout/loud
1) voice, sound, noise
1a) voice
1b) sound (of instrument)
קֹל (qol) — frivolity.
lightness, frivolity
קוֹל (qol) — voice: sound.
: sound/noise
1) voice, sound, noise
1a) voice
1b) sound (of instrument)
קוֹל (qol) — voice: thunder.
: thunder
1) voice, sound, noise
1a) voice
1b) sound (of instrument)
קוֹל (qol) — voice: message.
: message/proclaim
1) voice, sound, noise
1a) voice
1b) sound (of instrument)
קוֹל (qol) — voice: [sound of].
: [sound_of](THING)
1) voice, sound, noise
1a) voice
1b) sound (of instrument)
קוֹל (qol) — voice: listen.
: listen
1) voice, sound, noise
1a) voice
1b) sound (of instrument)
HNcmsc/Sp1bs — Noun common masculine singular construct · suffixHNcmsc/Sp1bs
בַּת (bat) means 'daughter' and encompasses a range of meanings including female child, young women, and even personifications of cities or inhabitants. It can also refer to villages in certain contexts. The word is derived from a root meaning 'to build' and is used in various figurative senses, such as 'branch' or 'apple of the eye.'
בַּת 587 n.f. daughter
daughter, female child
young women, women
with name of city, land, or people, poet. personif. of that city or inhabitants
pl. = villages, after name of city
in phrases denoting character, quality, etc.
ostrich
fig.
of vine = branch
as n. relat.
base
H1323 בַּת daughter . daughter, female child
. young women, women
. with name of city, land, or people, poet. personif. of that city or inhabitants
. pl. = villages, after name of city
. in phrases denoting character, quality, etc.
. ostrich
. fig.
. of vine = branch
. as n. relat.
1323 bath bath
from 1129 (as feminine of 1121); a daughter (used in the same
wide sense as other terms of relationship, literally and
figuratively):--apple (of the eye), branch, company, daughter,
X first, X old, + owl, town, village.
see HEBREW for 01129
see HEBREW for 01121
בַּת (bat) — daughter.
: daughter
1) daughter
1a) daughter, girl, adopted daughter, daughter-in-law, sister, granddaughters, female child, cousin
1a1) as polite address
1a2) as designation of women of a particular place
2) young women, women
1a3) as personification
1a4) daughter-villages
1a5) description of character
Also means: bat (בַּת ": village" H1323H)
בַּת (bat) — daughter: village.
: village
1) daughter
1a) daughter, girl, adopted daughter, daughter-in-law, sister, granddaughters, female child, cousin
1a1) as polite address
1a2) as designation of women of a particular place
2) young women, women
1a3) as personification
1a4) daughter-villages
1a5) description of character
בַּת (bat) — Bath (Shua).
A woman living at the time of the Patriarchs, first mentioned at Gen.38.2;
daughter of: Shua (H7770); married to Judah (H3063);
mother of: Er (H6147), Onan (H0209) and Shelah (H7956)
N-fp — Noun common · feminine plural absoluteHNcfpa
בָּטַח (batach) is a Hebrew verb meaning to trust or have confidence. It conveys a sense of security and boldness, both in a personal sense and when causing others to feel secure. The entries indicate its use in different forms, such as Qal and Hiphil, covering aspects of trust and confidence.
בָּטַח vb. trust
Qal
trust
be confident
Hiph. cause to trust, make secure
base
H982 בָּטַח trust . trust
. be confident
982 batach baw-takh'
a primitive root; properly, to hie for refuge (but not so
precipitately as 2620); figuratively, to trust, be confident
or sure:--be bold (confident, secure, sure), careless (one,
woman), put confidence, (make to) hope, (put, make to) trust.
see HEBREW for 02620
בָּטַח (ba.tach) — to trust.
1) to trust
1a) (Qal)
1a1) to trust, trust in
1a2) to have confidence, be confident
1a3) to be bold
1a4) to be secure
1b) (Hiphil)
1b1) to cause to trust, make secure
2) (TWOT) to feel safe, be careless
V-Qal — Verb · Qal · participle (active) feminine pluralHVqrfpa
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-2fp — Verb · Hiphil · imperative second person feminine pluralHVhv2fp
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).
אִמְרָה (imrah) refers to an utterance, speech, or word, and can denote a word of God, including commands and promises. It also has a connotation of a threat, particularly in the context of divine judgment. The term is feminine and is derived from a related root, אֶמְרָה (emrah), which shares similar meanings.
ref
H565a אִמְרָה utternace, speech, word H565b אֶמְרָה id. [565a]
565 'imrah im-raw'
or memrah {em-raw'}; feminine of 561, and meaning the
same:--commandment, speech, word.
see HEBREW for 0561
אִמְרָה (im.rah) — word.
1) utterance, speech, word
1a) word of God (command and promise)
אֶמְרָה (im.rah) — threat.
threat (of judgement from God)
N-fs | Suff — Noun common feminine singular construct · suffixHNcfsc/Sp1bs