Job 33:1 — Word Study
WLCוְֽאוּלָ֗ם שְׁמַֽע־ נָ֣א אִיּ֣וֹב מִלָּ֑י וְֽכָל־ דְּבָרַ֥י הַאֲזִֽינָה׃
BSAButʼûwlâm nownâʼ [however, in contrast] O JobʼÎyôwb [the patriarch, a man of patience] hearshâmaʻ [listen, give attention to] my speechmillâh [words, message] and listenʼâzan [hearken, obey] to allkôl [everything, every word] my wordsdâbâr [sayings, teachings]
| Greek | English | Parsing |
|---|---|---|
| וְֽאוּלָ֗ם | and but | Conjunction, adverb |
| שְׁמַֽע־ | hear | Verb, Qal, imperative second person masculine singular |
| נָ֣א | please | Particle |
| אִיּ֣וֹב | O Job | Noun proper masculine |
| מִלָּ֑י | words my | Noun common masculine plural construct, suffix |
| וְֽכָל־ | and all | Conjunction, noun common masculine singular construct |
| דְּבָרַ֥י | words my | Noun common masculine plural construct, suffix |
| הַאֲזִֽינָה׃ | give ear to ! | Verb hiphil imperative second person masculine singular, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | “But now, O Job, hear my speech, and listen to all my words. |
| KJV | Wherefore, Job, I pray thee, hear my speeches, and hearken to all my words. |
| ASV | Howbeit, Job, I pray thee, hear my speech, And hearken to all my words. |
| YLT | And yet, I pray thee, O Job, Hear my speech and [to] all my words give ear. |
| WEB | “However, Job, please hear my speech, and listen to all my words. |
| BBE | And now, O Job, give ear to my words, and take note of all I say. |
Where they part company is וְֽאוּלָ֗ם — see How Translations Differ.
The structure features a main clause followed by two subordinate phrases, emphasizing the imperative nature of Elihu's call to Job.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbאִיּוֹב
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 — Job 33:1
Sections marked generated are written from the data on this page rather than by a named author. Everything else — the lexicon entries, the cross references, the manuscript readings, the counts — is quoted from its source unchanged.
Context — Elihu's Address to Jobgenerated
Job 33:1 marks the beginning of Elihu's speech, where he seeks to present his perspective on Job's suffering and God's justice. Elihu, a younger friend, steps in to offer a different viewpoint, emphasizing the need for Job to listen to his words. This introduction sets the stage for Elihu's arguments that follow in the subsequent verses.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Job 13:6 | Hear now my argument, and listen to the plea of my lips. |
| 2 | Job 34:2 | “Hear my words, O wise men; give ear to me, O men of learning. |
| 3 | Psalm 49:1–3 | Hear this, all you peoples; listen, all inhabitants of the world, |
| 4 | Mark 4:9 | Then Jesus said, “He who has ears to hear, let him hear.” |
The Treasury of Scripture Knowledge — 4 references, hung on the phrase they belong to
The Key Word — שְׁמַֽע, shema'generated
The verb שָׁמַע (shema') means 'to hear' and encompasses listening, obeying, and understanding. It is often used in contexts where attention is required, especially in the relationship between God and His people, as seen in passages like Deuteronomy 6:4.
In this verse, Elihu uses the imperative form to command Job to listen, indicating the urgency and importance of his message. The word carries a sense of responsibility, as it implies not just hearing but also responding to what is said.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, which uses hear for שְׁמַֽע.
Sentence Structuregenerated
The main verb in the verse is שְׁמַֽע, hear, which governs the imperative call to Job. The structure includes a conjunction that introduces the contrast and two clauses that follow, detailing what Job is to do.
The sentence is structured to emphasize the urgency of Elihu's message, with the imperative 'hear' positioned prominently at the beginning, followed by the direct address to Job and the additional commands to listen to all his words.
Septuagint Backgroundgenerated
In the Septuagint, the Hebrew שְׁמַֽע is rendered as ἄκουσον (akouson), which means 'listen' or 'hear'. This choice maintains the imperative nature of the command, emphasizing the need for Job's attention.
The use of ἄκουσον in the LXX aligns closely with the Hebrew meaning, reinforcing the idea that Elihu's words are significant and require Job's careful listening.
In plain words — the whole versegenerated
Job 33:1 shows Elihu urging Job to listen to him. Elihu wants Job to pay attention to his speech and to all his words. This call to listen is important as Elihu seeks to explain his perspective on Job's situation.
Frequently Asked Questionsgenerated
Elihu is attempting to provide Job with insights regarding his suffering and the nature of God's justice, encouraging Job to listen carefully to his words.
Listening is crucial in Elihu's argument because he believes that Job needs to understand the truth about his situation and God's ways.
The term 'please' softens the command, making it a polite request for Job to listen, indicating Elihu's respectful approach.
This verse highlights the theme of communication and understanding in the midst of suffering, as Elihu seeks to clarify God's intentions to Job.
Reflection Questionsgenerated
- How can I be more attentive to the words of others, especially when they are trying to help me?
- In what ways do I sometimes resist listening to advice or counsel?
- What does it mean to truly hear someone, beyond just the words they say?
- How can I apply Elihu's call to listen in my own life, especially in difficult situations?
The early church on this verse — how the Fathers read it
Early church fathers comment on Elihu's speech, arguing from this verse to discuss the nature of true counsel and the spirit behind it.
These words mean, I do not speak so out of envy or jealousy. Even though the three friends said the same things as him, they did not do so in the same spirit or in order to defend God.Early Church Fathers on Job 33 →
Wherefore, Job, hear my speeches, and hearken to all my words. Behold, I have opened my mouth; let my tongue speak in my throat.Early Church Fathers on Job 33 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Job 33:1 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleWherefore, Job, I pray thee, hear my speeches,.... In the preceding chapter, Elihu directed his discourse to the three friends of Job chiefly, here to Job himself, and that by name; which none of his
Read John Gill on Job 33 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryWherefore, Job, I pray thee, hear my speeches, and hearken to all my words. No JFB commentary on this verse.
Read Robert Jamieson on Job 33 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleJOB CHAPTER 33 He offereth himself in God’ s stead to reason with Job, , who had too hard thoughts of God, who by his greatness giveth no account of his ways, . God instructeth man by visions, ; by afflictions, ; by his ministry, . When man prayeth and confesseth, God will be gracious, . These are God’ s methods of instructing men, ,30. Perceiving the error Job’ s friends, and that by their violent and opprobrious speeches they has exasperated Job’ s mind, and thereby hindered the success of their discourses, he applies himself to him in milder ways, and treats him kindly, thereby to gain his attention and affection, that his words might have more acceptance with him. Hearken to all my…
Read Matthew Poole on Job 33 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsJob 33:1 Wherefore, Job, I pray thee, hear my speeches, and hearken to all my words.Ver. 1. Wherefore Job, I pray thee, hear my speeches] Plain Job, for flattering titles Elihu would give none, Job 32:22; only in prefacing to his discourses he is very large, witness the whole former chapter, which may well stand for a common exordium to all the five following; and the seven first verses of this, wherein he both calleth upon Job for audience, and useth arguments for that purpose. An orator he showeth himself all along; for in his introduction he hath ταηθη, milder affections, which suit best to insinuate; and toward the conclusion he hath ταπαθη, pathetic expressions, that may leave an…
Read John Trapp on Job 33 →Charles John Ellicott1819–1905Ellicott's Commentary for English ReadersXXXIII.(1) Wherefore, Job, I pray thee.—He begins by professing his sincerity and integrity; and with reference to Job’s expressed desire to find an umpire (Job 9:33), and one who would maintain his right with God (Job 16:21), he declares that he is ready to do so, and that he is, like Job, made out of the clay, and consequently disposed to deal favourably with him.
Read Charles John Ellicott on Job 33 →AdamClarkeAdam Clarke's Commentary on the BibleCHAPTER XXXIII Elihu offers himself in God's stead to reason with Job in meekness and sincerity, 1-7. Charges Job with irreverent expressions, 8-12. Vindicates the providence of God, and shows the various methods which he uses to bring sinners to himself:-By dreams and visions, 13-15; by secret inspirations, 16-18; by afflictions, 19-22; by messengers of righteousness, 23; and by the great atonement, 24. How and from what God redeems men, and the blessings which he communicates, 25-30. Job is exhorted to listen attentively to Elihu's teaching, 31-33. NOTES ON CHAP. XXXIII
Read AdamClarke on Job 33 →CambridgeThe Cambridge Bible for Schools and Colleges1–7. Introductory appeal to Job to listen to Elihu, who will speak in all honesty, and who being a man like Job himself may be argued with.
Read Cambridge on Job 33 →Albert Barnes1798–1870Barnes' Notes on the BibleWherefore, Job, I pray thee - In the next chapter he addresses the three friends of Job. This is addressed particularly to him. My speeches - Hebrew, “my words” - מלה millâh.
Read Albert Barnes on Job 33 →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
“But now, O Job, hear my speech, and listen to all my words.
“However, Job, please hear my speech, and listen to all my words.
“But now, O Job, hear my speech, and listen to all my words.
“But now, O Job, listen to my words, and hear everything I have to say!
Tyndale line
Wherefore, Job, I pray thee, hear my speeches, and hearken to all my words.
Howbeit, Job, I pray thee, hear my speech, And hearken to all my words.
Howbeit, Job, I pray thee, hear my speech, and hearken to all my words.
Wherefore, Job, I pray thee, hear my speeches, and hearken to all my words.
Wherefore, Iob, I pray thee, heare my talke and hearken vnto all my wordes.
Strictly literal
Howbeit, Job, I pray thee, hear mine utterances, and hearken to all my words.
And yet, I pray thee, O Job, Hear my speech and [to] all my words give ear.
“And yet, please, O Job, || Hear my speech and give ear [to] all my words.
Therefore do thou but hear, O Job, my speeches, and give ear to all my words.
So now, Job, I beg you, hear my speech; listen to all my words.
From the Latin
Hear therefore, O Job, my speeches, and hearken to all my words.
Simplified
“Now listen to me, Job. Pay attention to everything I have to say.
And now, O Job, give ear to my words, and take note of all I say.
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 reads: וְֽאוּלָ֗ם שְׁמַֽע־ נָ֣א אִיּ֣וֹב מִלָּ֑י וְֽכָל־ דְּבָרַ֥י הַאֲזִֽינָה׃. The Septuagint matches 5 of the 8 words from the Hebrew, indicating a close correspondence in meaning, though the word order differs.
וְֽאוּלָ֗ם שְׁמַֽע־ נָ֣א אִיּ֣וֹב מִלָּ֑י וְֽכָל־ דְּבָרַ֥י הַאֲזִֽינָה׃
5 of the 8 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 Job 33:1
One dossier per word, with every reference work grouped by kind — Hebrew lexicons, morphology, Bible dictionaries, topical chains and the English of the translators themselves. The verse sits at the head of each block with the word under study lit, so you never lose your place. The panel above gives the short answer; this is the long one, and it is the part of the page worth indexing.
Every entry below is the lexicographer's own text. On the Hebrew: Brown-Driver-Briggs entire and its gloss set, Strong's Hebrew Dictionary, and Tyndale House's Translators Brief lexicon. Where a cell says a work has no entry, that work genuinely has none for this word.
אוּלָם (uwlam) is an adverb meaning 'but' or 'however,' functioning as a strong adversative in sentences. It is noted for its emphasis on contrast, appearing in contexts where a statement is countered or qualified. The entries consistently highlight its role in introducing opposing ideas.
אוּלָם adv. but, but indeed, a strong adversative
base
H199 אוּלָם but, but indeed, a strong adversative
199 'uwlam oo-lawm'
apparently a variation of 194; however or on the
contrary:--as for, but, howbeit, in very deed, surely, truly,
wherefore.
see HEBREW for 0194
אוּלָם (u.lam) — but.
1) but, but indeed (a strong adversative)
2) however, nevertheless
Conj | Adv — Conjunction · adverbHC/D
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-2ms — Verb · Qal · imperative second person masculine singularHVqv2ms
נָא (na') is a Hebrew particle used primarily for entreaty or exhortation, meaning 'I pray,' 'now,' or 'please.' It often appears attached to verbs in the imperative or future forms, and can also modify interjections, adverbs, or conjunctions. The entries consistently emphasize its role in expressing a plea or request.
נָא part. of entreaty or exhortation, I (we) pray, now (enclitic)
base
H4994 נָא I (we) pray, now (enclitic)
4994 na' naw
a primitive particle of incitement and entreaty, which may
usually be rendered: "I pray," "now," or "then"; added mostly
to verbs (in the Imperative or Future), or to interjections,
occasionally to an adverb or conjunction:--I beseech (pray)
thee (you), go to, now, oh.
נָא (na) — please.
1) I (we) pray, now, please
1a) used in entreaty or exhortation
Part — ParticleHTj
אִיּוֹב (Iyowb) refers to Job, a patriarch known for his patience, as described in the book of Job. The name is associated with the meaning 'hated' or 'persecuted.' It is mentioned in the context of the Exile and Return, and its exact meaning remains uncertain.
אִיּוֹב n.pr.m. Job (meaning unknown)
base
H347 אִיּוֹב
347 'Iyowb ee-yobe'
from 340; hated (i.e. persecuted); Ijob, the patriarch famous
for his patience:--Job.
see HEBREW for 0340
אִיּוֹב (iy.yov) — Job.
A man living at the time of Exile and Return, first mentioned at Job.1.1
Also named: Iōb (Ἰώβ "Job" G2492)
§ Job = "hated"
a patriarch, the subject of the book of Job
N-proper — Noun proper masculineHNpm
job ('iyobh, meaning of name doubtful; some conjecturing "object of enmity," others "he who turns," etc., to God; both uncertain guesses; Iob): The titular hero of the Book of Job, represented as a wealthy and pious land-holder who lived in patriarchal times, or at least conditions, in the land of Uz, on the borders of Idumea. Outside of the Book of Job he is mentioned by Ezekiel (Eze 14:14,20) as one of 3 great personages whose representative righteousness would presumably avail, if that of any individuals could, to redeem the nation; the other two being Noah, an ancient patriarch, and Daniel, a contemporary of the prophet. It is difficult to determine whether Job was an actual personage or not. If known through legend, it must have been on account of some such experience as is narrated in the book, an experience unique enough to…
Job
Persecuted, an Arabian patriarch who resided in the land of Uz (q.v.). While living in the midst of great prosperity, he was suddenly overwhelmed by a series of sore trials that fell upon him. Amid all his sufferings he maintained his integrity. Once more God visited him with the rich tokens of his goodness and even greater prosperity than he had enjoyed before. He survived the period of trial for one hundred and forty years, and died in a good old age, an example to succeeding generations of integrity (Ezek. 14:14, 20) and of submissive patience under the sorest calamities (James 5:11). His history, so far as it is known, is recorded in his book.
the patriarch, from whom one of the books of the Old Testament is named. His residence in the land of Uz marks him as belonging to a branch of the Aramean race, which had settled in the lower part of Mesopatamia (Probably to the south or southeast of Palestine, in Idumean Arabia), adjacent to the Sabeans and Chaldeans. The opinions of Job and his friends are thus peculiarly interesting as exhibiting an aspect of the patriarchal religion outside of the family of Abraham, and as yet uninfluenced by the legislation of Moses. The form of worship belongs essentially to the early patriarchal type; with little of ceremonial ritual, without a separate priesthood, it is thoroughly domestic in form and spirit. Job is represented as a chieftain of immense wealth and high rank, blameless in all the relations of life. What we know of his history is given in the book that bears his name.
A patriarch distinguished for his integrity and piety, his wealth, honors, and domestic happiness, whom God permitted, for the trial of his faith, to be deprived of friends, property, and health, and at once plunged into deep affliction. He lived in the land of Uz, lying, it is generally thought, in Eastern Edom, probably not far from Bozrah.
THE BOOK OF JOB, has originated much criticism, and on many points a considerable diversity of opinion still exists. Sceptics have denied its inspiration, and called it a mere philosophical romance; but no one who respects revelation can entertain this notion, or doubt that Job was a real person. Inspired writers testify to both. See Eze 14:14 Jas 5:11, and compare 1Co 3:19 with
מִלָּה (millah) means 'word' or 'speech' and can refer to a discourse or topic. It is derived from a root that suggests collective speech or utterance. The term encompasses various forms of communication, including answers and by-words. The Aramaic equivalent is also מִלָּה.
מִלָּה n.f. word, speech, utterance
base
H4405 מִלָּה
4405 millah mil-law'
from 4448 (plural masculine as if from milleh {mil-leh'}; a
word; collectively, a discourse; figuratively, a topic:--+
answer, by-word, matter, any thing (what) to say, to
speak(-ing), speak, talking, word.
see HEBREW for 04448
מִלָּה (mil.lah) — speech.
word, speech, utterance
Aramaic equivalent: mil.lah (מִלָּה "word" H4406)
N-fp | Suff — Noun common masculine plural construct · suffixHNcmpc/Sp1bs
כֹּל (kol) means 'all' or 'the whole.' It can refer to totality, including every person or thing, and is often used with a following genitive to specify what is included. The term can also denote a broader sense of everything in existence or all circumstances of life. The lexicons do not show significant disagreement on its meanings.
כֹּל once כּוֹל n.m. the whole, all
with foll. gen. (as usually) the whole of, to be rendered, however, often in our idiom, to avoid stiffness, any or every
Absolutely:
without the art., all things, all
with the art. הַכֹּל
where the sense is limited by the context to things (or persons) just mentioned
in a wider sense, all, whether of all mankind or of all living things, the universe, or of all the circumstances of life (chiefly late)
base
H3605 כֹּל once כּוֹל the whole, all . with foll. gen. (as usually) the whole of, to be rendered, however, often in our idiom, to avoid stiffness, any or every
. Absolutely: . without the art., all things, all
. with the art. הַכֹּל . where the sense is limited by the context to things (or persons) just mentioned
. in a wider sense, all, whether of all mankind or of all living things, the universe, or of all the circumstances of life (chiefly late)
3605 kol kole
or (Jer. 33:8) kowl {kole}; from 3634; properly, the whole;
hence, all, any or every (in the singular only, but often in a
plural sense):--(in) all (manner, (ye)), altogether, any
(manner), enough, every (one, place, thing), howsoever, as
many as, (no-)thing, ought, whatsoever, (the) whole,
whoso(-ever).
see HEBREW for 03634
כֹּל (kol) — all.
1) all, the whole
1a) all, the whole of
1b) any, each, every, anything
1c) totality, everything
Aramaic equivalent: kol (כֹּל "all" H3606)
Conj | N-ms — Conjunction · noun common masculine singular constructHC/Ncmsc
ol: Used in various combinations, and with different meanings.
(1) All along, "Weeping all along as he went" (Jer 41:6), i.e. throughout the whole way he went, feigning equal concern with the men from Shiloh, etc., for the destruction of the Temple, so as to put them off their guard.
(2) All in all, "That God may be all in all" (1Co 15:28, Greek: panta en pasin, "all things in all (persons and) things"). "The universe, with all it comprises, will wholly answer to God's will and reflect His mind" (Dummelow).
דָּבָר (dabar) means 'word' or 'speech' and encompasses a range of meanings including discourse, saying, and matter. It can refer to anything spoken or a topic of discussion, extending to concepts like business or affairs. The entries consistently highlight its use in various contexts, but do not indicate any significant disagreement among lexicographers.
דָּבָר 1439 n.m. speech, word
sg. speech, discourse, saying, word, as the sum of that which is spoken
sg. saying, utterance, sentence, as a section of a discourse
sg. a word, words
sg. matter, affair, thing about which one speaks
base
H1697 דָּבָר speech, word . sg. speech, discourse, saying, word, as the sum of that which is spoken
. sg. saying, utterance, sentence, as a section of a discourse
. sg. a word, words
. sg. matter, affair, thing about which one speaks
1697 dabar daw-baw'
from 1696; a word; by implication, a matter (as spoken of) or
thing; adverbially, a cause:--act, advice, affair, answer, X
any such (thing), because of, book, business, care, case,
cause, certain rate, + chronicles, commandment, X
commune(-ication), + concern(-ing), + confer, counsel, +
dearth, decree, deed, X disease, due, duty, effect, +
eloquent, errand, (evil favoured-)ness, + glory, + harm, hurt,
+ iniquity, + judgment, language, + lying, manner, matter,
message, (no) thing, oracle, X ought, X parts, + pertaining, +
please, portion, + power, promise, provision, purpose,
question, rate, reason, report, request, X (as hast) said,
sake, saying, sentence, + sign, + so, some (uncleanness),
somewhat to say, + song, speech, X spoken, talk, task, + that,
X there done, thing (concerning), thought, + thus, tidings,
what(-soever), + wherewith, which, word, work.
see HEBREW for 01696
דָּבָר (da.var) — word.
: word/speech/command
1) speech, word, speaking, thing
1a) speech
1b) saying, utterance
1c) word, words
1d) business, occupation, acts, matter, case, something, manner (by extension)
דָּבָר (da.var) — word: speaking.
: speaking
1) speech, word, speaking, thing
1a) speech
1b) saying, utterance
1c) word, words
1d) business, occupation, acts, matter, case, something, manner (by extension)
דָּבָר (da.var) — word: thing.
: thing/matter
1) speech, word, speaking, thing
1a) speech
1b) saying, utterance
1c) word, words
1d) business, occupation, acts, matter, case, something, manner (by extension)
דָּבָר (da.var) — word: promised.
: promised/duty
1) speech, word, speaking, thing
1a) speech
1b) saying, utterance
1c) word, words
1d) business, occupation, acts, matter, case, something, manner (by extension)
דָּבָר (da.var) — word: deed.
: deed
N-mp | Suff — Noun common masculine plural construct · suffixHNcmpc/Sp1bs
אָזַן (azan) is a verb meaning to listen or hear, derived as a denominative from a root suggesting the broadening of the ear. It encompasses the act of giving ear, being obedient, and specifically refers to God listening to prayers. The entries do not indicate any significant disagreement among lexicons.
[אָזַן] 42 vb. denom. Hiph. give ear, listen, hear
hear, perceive by the ear
of God, listening (with favour) to prayer
base
H238 אָזַן vb. denom. Hiph. give ear, listen, hear
238 'azan aw-zan'
a primitive root; probably to expand; but used only as a
denominative from 241; to broaden out the ear (with the hand),
i.e. (by implication) to listen:--give (perceive by the) ear,
hear(-ken). See 239.
see HEBREW for 0241
see HEBREW for 0239
אָזַן (a.zan) — to listen.
1) to hear, listen
1a) (Hiphil)
1a1) to hear, listen, give ear
1a2) to be obedient, harken
1a3) to hear or listen to prayers (of God)
V-Hiphil-Impv-2ms | Suff — Verb hiphil imperative second person masculine singular · suffixHVhv2ms/Sh
er ('ozen; ous, otion, the latter word (literally, "earlet") in all the Gospels only used of the ear of the high priest's servant, which was cut off by Peter: Mt 26:51; Mr 14:47; Lu 22:51 (not 22:50); Joh 18:10,26):
(1) The physical organ of hearing which was considered of peculiar importance as the chief instrument by which man receives information and commandments. For this reason the ear of the priest had to be specially sanctified, the tip of the right ear being touched with sacrificial blood at the consecration (Le 8:23). Similarly the ear of the cleansed leper had to be rededicated to the service of God by blood…
Ear
Used frequently in a figurative sense (Ps. 34:15). To “uncover the ear” is to show respect to a person (1 Sam. 20:2 marg.). To have the “ear heavy”, or to have “uncircumcised ears” (Isa. 6:10), is to be inattentive and disobedient. To have the ear “bored” through with an awl was a sign of perpetual servitude (Ex. 21:6).