Jeremiah 6:17 — Word Study
WLCוַהֲקִמֹתִ֤י עֲלֵיכֶם֙ צֹפִ֔ים הַקְשִׁ֖יבוּ לְק֣וֹל שׁוֹפָ֑ר וַיֹּאמְר֖וּ לֹ֥א נַקְשִֽׁיב׃
BSAI appointedqûwm [set in place, established] watchmentsâphâh [guards, sentinels] over you [and said]ʻal Listenqâshab [give attention, heed] for the soundqôwl [voice, call] of the ram’s hornshôwphâr [trumpet] But they answeredʼâmar▸ We will notlôʼ listenqâshab▸ [refuse to hear, disobey]
| Greek | English | Parsing |
|---|---|---|
| וַהֲקִמֹתִ֤י | and I raised up | Verb, Hiphil, sequential perfect first person common singular |
| עֲלֵיכֶם֙ | over you | Preposition, suffix |
| צֹפִ֔ים | watchmen | Verb, Qal, participle (active) masculine plural |
| הַקְשִׁ֖יבוּ | pay attention | Verb, Hiphil, imperative second person masculine plural |
| לְק֣וֹל | to [the] sound of | Preposition, noun common masculine singular construct |
| שׁוֹפָ֑ר | a trumpet | Noun common, masculine singular absolute |
| וַיֹּאמְר֖וּ | and they said | Verb, Qal, sequential imperfect third person masculine plural |
| לֹ֥א | not | Particle |
| נַקְשִֽׁיב׃ | we will pay attention | Verb, Hiphil, imperfect first person common plural |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | I appointed watchmen over you and said, ‘Listen for the sound of the ram’s horn.’ But they answered, ‘We will not listen!’ |
| KJV | Also I set watchmen over you, saying, Hearken to the sound of the trumpet. But they said, We will not hearken. |
| ASV | And I set watchmen over you, saying, Hearken to the sound of the trumpet; but they said, We will not hearken. |
| YLT | And I have raised up for you watchmen, Attend ye to the voice of the trumpet. And they say, 'We do not attend.' |
| WEB | I set watchmen over you, saying, ‘Listen to the sound of the trumpet!’ But they said, ‘We will not listen!’ |
| BBE | And I put watchmen over you, saying, Give attention to the sound of the horn; but they said, We will not give attention. |
Where they part company is in הַקְשִׁ֖יבוּ — see How Translations Differ.
The main clause is followed by an imperative and a subordinate clause, showing the structure of command and response.
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 — Jeremiah 6:17
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
Jeremiah 6:17 presents God’s lament over His people’s refusal to heed warnings. He has set watchmen to alert them, yet they respond with defiance. This passage highlights the tension between divine guidance and human obstinacy, echoing themes found throughout the prophetic literature, where God calls His people to listen and obey.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Jeremiah 25:4 | And the LORD has sent all His servants the prophets to you again and again, but you have not listened or inclined your ear to hear. |
| 2 | Isaiah 21:11 | This is the burden against Dumah: One calls to me from Seir, “Watchman, what is left of the night? Watchman, what is left of the night?” |
| 3 | Isaiah 56:10 | Israel’s watchmen are blind, they are all oblivious; they are all mute dogs, they cannot bark; they are dreamers lying around, loving to slumber. |
| 4 | Ezekiel 3:17–21 | “Son of man, I have made you a watchman for the house of Israel. Whenever you hear a word from My mouth, give them a warning from Me. |
| 5 | Ezekiel 33:2–9 | “Son of man, speak to your people and tell them: ‘Suppose I bring the sword against a land, and the people of that land choose a man from among them, appointing him as their watchman, |
The Treasury of Scripture Knowledge — 12 references, hung on the phrase they belong to
The Key Word — צֹפִ֔ים, tzo.Fimgenerated
The word צֹפִ֔ים (tzo.Fim) comes from the root צָפָה (tsaphah), which means 'to watch' or 'to observe.' It indicates those appointed to keep watch, often for the purpose of warning or protecting. In this verse, it refers to individuals tasked with the responsibility of alerting the people to impending danger.
As a masculine plural participle, it emphasizes the active role of these watchmen. They are not merely passive observers; they are engaged in a critical task of vigilance and communication, underscoring the importance of their role in the community.
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.
Sentence Structuregenerated
The main verb is וַהֲקִמֹתִ֤י, and I raised up, which governs the entire sentence. The structure includes a prepositional phrase indicating the audience (עֲלֵיכֶם֙, over you), followed by the noun phrase (צֹפִ֔ים, watchmen) and an imperative clause urging them to listen.
The sentence flows from God's action of appointing watchmen to their call to listen, culminating in the people's refusal. This structure emphasizes the contrast between divine initiative and human rejection.
Septuagint Backgroundgenerated
The Septuagint translates צֹפִ֔ים as σκοπούς (skopous), which carries the same meaning of 'watchmen' or 'guards.' This choice reflects a direct correspondence to the Hebrew, maintaining the focus on vigilance and protection.
The verb הַקְשִׁ֖יבוּ is rendered as ἀκούσατε (akousate), meaning 'listen' or 'pay attention.' This translation aligns with the imperative nature of the Hebrew, emphasizing the urgency of the call to heed.
In plain words — the whole versegenerated
Jeremiah 6:17 shows that God appointed watchmen to warn His people about danger, telling them to listen for the sound of the ram's horn. However, the people responded by saying they would not listen. This highlights their refusal to heed God's warnings.
Frequently Asked Questionsgenerated
God set individuals in positions of responsibility to alert His people to danger and guide them, similar to how leaders or prophets would act.
The refusal to listen indicates a hardened heart and a rejection of God's guidance, reflecting a broader theme of disobedience in the prophetic books.
The ram's horn, or shofar, was used in ancient Israel to signal important events, including calls to worship or warnings of danger, symbolizing the urgency of God's message.
This verse echoes other prophetic warnings throughout the Bible, where God calls His people to listen and obey, as seen in passages like Jeremiah 25:4.
Reflection Questionsgenerated
- In what ways am I being called to pay attention to God's guidance in my life?
- How can I be more receptive to the warnings or advice given by those in spiritual authority?
- What does it mean for me to be a 'watchman' in my community?
- How do I respond when I feel God is calling me to listen or change my ways?
The early church on this verse — how the Fathers read it
Theodoret of Cyrus comments on the role of watchmen in guiding the people, linking it to the responsibilities of leaders and prophets.
Jeremiah refers to their guides by the term “shepherds,” not simply those accorded spiritual guidance but also kings and rulers who have accepted the divine message. This is the way the divine apostles Barnabas and Paul also behaved.Early Church Fathers on Jeremiah 6 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Jeremiah 6:17 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAlso I set watchmen over you,.... That is, prophets, as Jarchi; true prophets, as Kimchi; such an one was Ezekiel, Jeremiah 3:17.
Read John Gill on Jeremiah 6 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAlso I set watchmen over you, saying, Hearken to the sound of the trumpet. But they said, We will not hearken.
Read Robert Jamieson on Jeremiah 6 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleWatchmen, viz. prophets and messengers, that sought their good, and endeavoured to prevent their miseries by foretelling what was coming upon them, 33:7 A metaphor from watchmen, that are usually set upon high places to espy out dangers afar off. The sound of the trumpet; either the voice of his prophets, which is compared to a trumpet, , intimating his loud crying upon the account of imminent danger; for men do not use to sound the trumpet till danger be approaching; or the trumpet of that enemy, ,21. We will not hearken; more of their obstinacy suitable to their carriage, .
Read Matthew Poole on Jeremiah 6 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsJeremiah 6:17 Also I set watchmen over you, [saying], Hearken to the sound of the trumpet. But they said, We will not hearken.Ver. 17. Also I set watchmen over you,] i.e., Priests and prophets to watch for your welfare. Hearken to the sound of the trumpet.] See on Jeremiah 6:8. We will not hearken.] See on Jeremiah 6:16.
Read John Trapp on Jeremiah 6 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(17) Watchmen.—i.e., the sentinels of the army, as in 1 Samuel 14:16, giving the signal in this case, not for advance but for retreat (comp. Jeremiah 6:1, and Amos 3:6). The watchmen are, of course (as in Isaiah 52:8; Isaiah 56:10; Ezekiel 3:17; Habakkuk 2:1), the prophets blowing the trumpet of alarm, proclaiming, as in Jeremiah 6:1, the nearness of the invader, and calling on them to flee from the wrath of Jehovah. They call, however, in vain. The people refuse to hearken.
Read Charles John Ellicott on Jeremiah 6 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 17. I set watchmen] I have sent prophets to warn you.
Read AdamClarke on Jeremiah 6 →CambridgeThe Cambridge Bible for Schools and Colleges17. I set] “I ever raised up,” Dr. See on Jeremiah 6:16. watchmen] the prophets; so Ezekiel 3:17; Ezekiel 33:7. the sound of the trumpet] Cp. Jeremiah 6:1; Amos 3:6.
Read Cambridge on Jeremiah 6 →Albert Barnes1798–1870Barnes' Notes on the BibleWatchmen - The prophets Isaiah 52:8. The second of the trumpet - This was the signal for flight Jeremiah 6:1; Amos 3:6. Similarly the prophet’s warning was to move men to escape from God’s judgments.
Read Albert Barnes on Jeremiah 6 →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
I appointed watchmen over you and said, ‘Listen for the sound of the ram’s horn.’ But they answered, ‘We will not listen!’
I set watchmen over you, saying, ‘Listen to the sound of the trumpet!’ But they said, ‘We will not listen!’
I appointed watchmen over you and said, ‘Listen for the sound of the ram’s horn.’ But they answered, ‘We will not listen!’
The Lord said, “I appointed prophets as watchmen to warn you, saying: ‘Pay attention to the warning sound of the trumpet!’” But they said, “We will not pay attention!”
Tyndale line
Also I set watchmen over you, saying, Hearken to the sound of the trumpet. But they said, We will not hearken.
And I set watchmen over you, saying, Hearken to the sound of the trumpet; but they said, We will not hearken.
And I set watchmen over you, saying, Hearken to the sound of the trumpet; but they said, We will not hearken.
Also I set watchmen over you, saying , Hearken to the sound of the trumpet. But they said, We will not hearken.
Also I set watchmen ouer you, which said, Take heede to the sound of the trumpet: but they said, We will not take heede.
Strictly literal
Also I have set watchmen over you: — Hearken ye to the sound of the trumpet. But they said, We will not hearken.
And I have raised up for you watchmen, Attend ye to the voice of the trumpet. And they say, 'We do not attend.'
And I have raised up watchmen for you, || Attend to the voice of the horn. And they say, We do not attend.
Then did I set watchmen over you, [saying,] Listen to the sound of the cornet. But they said, We will not listen.
I appointed for you watchmen to listen for the trumpet. But they said, 'We will not listen.'
From the Latin
And I appointed watchmen over you, saying: Hearken ye to the sound of the trumpet. And they said: We will not hearken.
Simplified
I put watchmen in charge of you and told you, Make sure you listen for the trumpet call warning you of danger. But you answered, “We won't listen!”
And I put watchmen over you, saying, Give attention to the sound of the horn; but they said, We will not give attention.
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 (MT) of Jeremiah 6:17 reads, "וַהֲקִמֹתִ֤י עֲלֵיכֶם֙ צֹפִ֔ים הַקְשִׁ֖יבוּ לְק֣וֹל שׁוֹפָ֑ר וַיֹּאמְר֖וּ לֹ֥א נַקְשִֽׁיב׃" which translates to, "I appointed watchmen over you and said, ‘Listen for the sound of the ram’s horn.’ But they answered, ‘We will not listen!’" The Septuagint (LXX) closely matches the MT with 9 out of 9 words corresponding, indicating agreement in the core message, though the order and articles may differ due to the translation process. The Samaritan Pentateuch and the Dead Sea Scrolls do not provide additional variations for this verse, thus further confirming the consistency of the MT and LXX in this instance.
וַהֲקִמֹתִ֤י עֲלֵיכֶם֙ צֹפִ֔ים הַקְשִׁ֖יבוּ לְק֣וֹל שׁוֹפָ֑ר וַיֹּאמְר֖וּ לֹ֥א נַקְשִֽׁיב׃
9 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.
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 Jeremiah 6:17
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.
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
Conj | V-Hiphil-1cs — Verb · Hiphil · sequential perfect first person common singularHc/Vhq1cs
The Hebrew word עַל (*al*) is a preposition meaning 'upon' and encompasses a wide range of meanings, including 'on account of,' 'beside,' 'above,' and 'against.' It can indicate physical placement, emotional burdens, or duties imposed on a person. The entries also note its use in idiomatic expressions and with verbs of motion. There is a mention of its function as a conjunction in certain contexts.
כִּי עַל כֵּן forasmuch as
base
עַל, עָ֑ל
subst. height
As prep. upon, and hence on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against
Upon, of the substratum upon which an object in any way rests, or on which an action is performed
—
of clothing, etc., which any one wears
With verbs of covering or protecting, even though the cover or veil be not over or above the thing covered, but around or before it
Of what rests heavily upon a person, or is a burden to him
Of a duty, payment, care, etc., imposed upon a person, or devolving on him
על is used idiom. to give pathos to the expression of an emotion, by emphasizing the person who is its subject, and who, as it were, feels it acting upon him
חָיָה עַל to live upon (as upon a foundation or support)
H5921a עַל, עָ֑ל . As prep. upon, and hence on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against . Upon, of the substratum upon which an object in any way rests, or on which an action is performed . — . of clothing, etc., which any one wears
. With verbs of covering or protecting, even though the cover or veil be not over or above the thing covered, but around or before it
. Of what rests heavily upon a person, or is a burden to him
. Of a duty, payment, care, etc., imposed upon a person, or devolving on him
. על is used idiom. to give pathos to the expression of an emotion, by emphasizing the person who is its subject, and who, as it were, feels it acting upon him
. חָיָה עַל to live upon (as upon a foundation or support)
5921 `al al
properly, the same as 5920 used as a preposition (in the
singular or plural often with prefix, or as conjunction with a
particle following); above, over, upon, or against (yet always
in this last relation with a downward aspect) in a great
variety of applications (as follow):--above, according
to(-ly), after, (as) against, among, and, X as, at, because
of, beside (the rest of), between, beyond the time, X both
and, by (reason of), X had the charge of, concerning for, in
(that), (forth, out) of, (from) (off), (up-)on, over, than,
through(-out), to, touching, X with.
see HEBREW for 05920
עַל (al) — upon.
prep
1) upon, on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against
1a) upon, on the ground of, on the basis of, on account of, because of, therefore, on behalf of, for the sake of, for, with, in spite of, notwithstanding, concerning, in the matter of, as regards
1b) above, beyond, over (of excess)
1c) above, over (of elevation or pre-eminence)
1d) upon, to, over to, unto, in addition to, together with, with (of addition)
1e) over (of suspension or extension)
1f) by, adjoining, next, at, over, around (of contiguity or proximity)
1g) down upon, upon, on, from, up upon, up to, towards, over towards, to, against (with verbs of motion)
1h) to (as a dative)
[כִּי] עַל [כֵּן] ([ki] al [ken]) — as.
conj
Prep | Suff — Preposition · suffixHRd/Sp2mp
צָפָה (tsaphah) is a Hebrew verb meaning to look out, spy, or keep watch. It is built from a primitive root implying leaning forward to observe or await. The word covers a range of meanings including to behold, espy, and watch closely. In the Old Testament, it can also refer to a watchman.
[צָפָה] 37 vb. look out or about, spy, keep watch
Qal 28 keep watch; elsewh. as subst. watchman
Pi. watch (closely); pt. as n. = watchman
base
H6822 צָפָה look out or about, spy, keep watch
6822 tsaphah tsaw-faw'
a primitive root; properly, to lean forward, i.e. to peer
into the distance; by implication, to observe, await:--
behold, espy, look up (well), wait for, (keep the)
watch(-man).
צָפָה (tsa.phah) — to watch.
1) to look out or about, spy, keep watch, observe, watch
1a)(Qal) to keep watch, spy
1b) (Piel) to watch, watch closely
V-Qal — Verb · Qal · participle (active) masculine pluralHVqrmpa
Are of as early a date as cities, robbers, and wars, Ex 14:24 Jud 7:19. Jerusalem and other cities had regular guards night and day, So 3:1-3 5:7, to whose hourly cries Isaiah refers in illustration of the vigilance required by God in his ministers, Isa 21:8,11,12 62:6.
At this day the watchmen of Jerusalem "keep not silence," nor do they "hold their peace day nor night;" especially at night and when danger is apprehended, they are required to call to each other every few minutes, and the cry passes from one to another entirely around the city walls. Those of Sidon also do the same. Watchmen always had a station at the gate of a city and in the adjacent tower,
- Soldiers generally acted as
Mt 27:65,66
- Citizens sometimes acted as
- WERE STATIONED
. On watch towers
. On the walls of cities
. In the streets of cities
קָשַׁב (qashab) is a Hebrew verb meaning to listen or pay attention, particularly with reference to inclining one's ears. It encompasses actions like hearkening and giving heed. The word appears in contexts such as Isaiah 32:3, where it emphasizes attentiveness. The entries consistently describe its usage in both the Qal and Hiphil forms.
[קָשַׁב] 46 vb. incline, attend, of ears
Qal Is 32:3
Hiph. give attention
base
H7181 קָשַׁב incline, attend, of ears
7181 qashab kaw-shab'
a primitive root; to prick up the ears, i.e.
hearken:--attend, (cause to) hear(-ken), give heed, incline,
mark (well), regard.
קָשַׁב (qa.shav) — to listen.
1) to hear, be attentive, heed, incline (of ears), attend (of ears), hearken, pay attention, listen
1a) (Qal) incline, attend (of ears), hearken, pay attention, listen
1b) (Hiphil) to pay attention, give attention
V-Hiphil-Impv-2mp — Verb · Hiphil · imperative second person masculine pluralHVhv2mp
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)
Prep | N-ms — Preposition · noun common masculine singular constructHR/Ncmsc
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…
שֹׁפָר (sho-far) refers to a horn or trumpet, specifically one used for blowing. It is derived from a root meaning to incise and is associated with producing a clear sound. The term encompasses both a cornet and a ram's horn, as noted in various lexicons.
שֹׁפָר, שׁוֹפָר 72 n.m. horn, for blowing
base
H7782 שֹׁפָר, שׁוֹפָר horn, for blowing
7782 showphar sho-far'
or shophar {sho-far'}; from 8231 in the original sense of
incising; a cornet (as giving a clear sound) or curved
horn:--cornet, trumpet.
see HEBREW for 08231
שֹׁפָר (sho.phar) — trumpet.
horn, ram's horn
N-ms — Noun common · masculine singular absoluteHNcmsa
[CORNET]
The Lord commanded Moses to make two trumpets of beaten silver, for the purpose of calling the people together when they were to decamp, Nu 10:2. They used these trumpets to proclaim the beginning of the civil year, of the sabbatical year, Le 23:24 Nu 29:1, and of the jubilee, Le 25:9-10. See MUSIC.
The feast of Trumpets was kept on the first day of the seventh month of the sacred year, which was the first of the civil year, called Tishri. The beginning of the year was proclaimed by sound of trumpet, Le 23:24 Nu 29:1; and the day was kept solemn, all servile business…
- An instrument of music
- Called the trump
- MADE OF
. Rams' horns
. Silver
- Required to give an intelligible and understood sound
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)
Conj | V-Qal-ConsecImperf-3mp — Verb · Qal · sequential imperfect third person masculine pluralHc/Vqw3mp
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
קָשַׁב (qashab) is a Hebrew verb meaning to listen or pay attention, particularly with reference to inclining one's ears. It encompasses actions like hearkening and giving heed. The word appears in contexts such as Isaiah 32:3, where it emphasizes attentiveness. The entries consistently describe its usage in both the Qal and Hiphil forms.
[קָשַׁב] 46 vb. incline, attend, of ears
Qal Is 32:3
Hiph. give attention
base
H7181 קָשַׁב incline, attend, of ears
7181 qashab kaw-shab'
a primitive root; to prick up the ears, i.e.
hearken:--attend, (cause to) hear(-ken), give heed, incline,
mark (well), regard.
קָשַׁב (qa.shav) — to listen.
1) to hear, be attentive, heed, incline (of ears), attend (of ears), hearken, pay attention, listen
1a) (Qal) incline, attend (of ears), hearken, pay attention, listen
1b) (Hiphil) to pay attention, give attention
V-Hiphil-Imperf-1cp — Verb · Hiphil · imperfect first person common pluralHVhi1cp