Amos 5:23 — Word Study
WLCהָסֵ֥ר מֵעָלַ֖י הֲמ֣וֹן שִׁרֶ֑יךָ וְזִמְרַ֥ת נְבָלֶ֖יךָ לֹ֥א אֶשְׁמָֽע׃
BSATake awayçûwr from Meʻal [remove, turn aside] the noisehâmôwn [tumult, crowd] of your songsshîyr [melodies, psalms] I will notlôʼ [absolutely not, under no circumstances] listenshâmaʻ▸ to the musiczimrâh [melody, harmony] of your harpsnebel [stringed instruments, psalteries]
| Greek | English | Parsing |
|---|---|---|
| הָסֵ֥ר | remove | Verb, Hiphil, imperative second person masculine singular |
| מֵעָלַ֖י | from with me | Preposition, preposition, suffix |
| הֲמ֣וֹן | [the] noise of | Noun common, masculine singular construct |
| שִׁרֶ֑יךָ | songs your | Noun common masculine plural construct, suffix |
| וְזִמְרַ֥ת | and [the] music of | Conjunction, noun common feminine singular construct |
| נְבָלֶ֖יךָ | lyres your | Noun common masculine plural construct, suffix |
| לֹ֥א | not | Particle |
| אֶשְׁמָֽע׃ | I will listen to | Verb, Qal, imperfect first person common singular |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Take away from Me the noise of your songs! I will not listen to the music of your harps. |
| KJV | Take thou away from me the noise of thy songs; for I will not hear the melody of thy viols. |
| ASV | Take thou away from me the noise of thy songs; for I will not hear the melody of thy viols. |
| YLT | Turn aside from Me the noise of thy songs, Yea, the praise of thy psaltery I hear not. |
| WEB | Take away from me the noise of your songs! I will not listen to the music of your harps. |
| BBE | Take away from me the noise of your songs; my ears are shut to the melody of your instruments. |
Translations agree on the core message of the verse, with no significant variations.
The main command is clear, followed by a strong negative statement emphasizing God's rejection of their worship.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbסוּר
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 — Amos 5:23
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 — God's Rejection of Empty Worshipgenerated
Amos 5:23 highlights God's disdain for the insincere worship of Israel. Despite their offerings and songs, God desires true justice and righteousness over empty rituals. This passage serves as a reminder that worship must come from a genuine heart, not merely through outward expressions. The verses surrounding it emphasize God's call for justice and the futility of ritual without true devotion.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Amos 6:5 | You improvise songs on the harp like David and invent your own musical instruments. |
| 2 | Amos 8:3–10 | “In that day,” declares the Lord GOD, “the songs of the temple will turn to wailing. Many will be the corpses, strewn in silence everywhere!” |
The Treasury of Scripture Knowledge — 2 references, hung on the phrase they belong to
The Key Word — הָסֵ֥ר, ha.Sergenerated
The verb סוּר (sur) means to turn aside or remove. It is a Hiphil imperative, indicating a command directed at the people to take action. This word encompasses a range of actions from literal removal to the figurative turning away from sin and insincerity.
In this context, God commands the removal of the noise from their songs, indicating that their worship is not pleasing to Him. The imperative form emphasizes the urgency and importance of this command.
How Translations Differ — measured against the Berean Standard Biblegenerated
The verse is presented in the Berean Standard Bible, which uses the phrase Take away from Me the noise of your songs!.
Sentence Structuregenerated
The finite verb הָסֵ֥ר (ha.Ser) governs the main clause, commanding the people to remove the noise of their songs. The structure is straightforward, with a command followed by the object of that command.
The sentence's emphasis is on the imperative nature of the command, highlighting God's desire for genuine worship rather than mere ritual.
Septuagint Backgroundgenerated
The Septuagint translates הָסֵ֥ר as μετάστησον, which also means 'remove' or 'take away.' This choice reflects a direct correspondence to the Hebrew command, maintaining the imperative tone.
This translation shows that the Greek translators understood the seriousness of God's command to Israel, emphasizing the need for a sincere heart in worship.
In plain words — the whole versegenerated
Amos 5:23 shows God telling Israel to remove the noise of their songs because He will not listen to their music. This highlights that God desires true worship and justice rather than empty rituals. The surrounding verses emphasize the importance of genuine devotion over mere outward expressions.
Frequently Asked Questionsgenerated
God is expressing His rejection of insincere worship and emphasizing that He desires true devotion and justice from His people.
Their music is seen as empty and insincere, lacking the genuine heart of worship that God desires.
Worship should come from a sincere heart and be accompanied by actions that reflect justice and righteousness in our lives.
It teaches that worship is not merely about songs or rituals, but about the condition of the heart and the pursuit of justice and righteousness.
Reflection Questionsgenerated
- In what ways can I ensure that my worship is sincere and not just ritualistic?
- How can I practice justice and righteousness in my daily life?
- What are some areas in my life where I need to turn away from insincerity?
- How can I help others understand the importance of genuine worship?
The early church on this verse — how the Fathers read it
Early Church Fathers commented on this verse to highlight the importance of sincere worship. Their insights are presented here to show how this passage was interpreted in the context of worship and devotion.
What shall I say to those who worship Astarate or Chemosh, the abomination of the Sidions, or the likeness of a star, a god a little above them to these idolaters, but yet a creature and a piece of workmanship,Early Church Fathers on Amos 5 →
Take away from me the tumult of your songs, and I will not listen to the music of your harp. LXX: Take away from me the sound of your songs, and I will not listen to the melody of your instruments.Early Church Fathers on Amos 5 →
According to Jeremiah, “For in the day that I brought them out of the land of Egypt, I did not speak to you fathers or command them concerning burnt offerings and sacrifices.” And we hear similarly through Isaiah,Early Church Fathers on Amos 5 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Amos 5:23 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleTake thou away from me the noise of thy songs,.... The ten tribes, very probably, imitated the, temple music at Jerusalem, both vocal and instrumental, and had their songs and hymns of praise, which
Read John Gill on Amos 5 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryTake thou away from me the noise of thy songs; for I will not hear the melody of thy viols. Take thou away from me - literally, 'Take away from upon me;' the idea being that of a burden pressing upon the bearer.
Read Robert Jamieson on Amos 5 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThe noise of thy songs; by way of contempt and loathing, God calls their songs noise; how harmonious, delightful, and ravishing soever they might be to their ears, they were not pleasing unto God. Songs, used in their sacrifices, and their solemn feasts; herein they imitated temple-worship, but all was unpleasing to the Lord. I will not hear: this is not to be taken absolutely, for God heard the noise; but it is taken in a qualified sense, he did not hear with delight and acceptance. The melody, the pleasing harmony, the sweet concert, of thy viols; this one kind of musical instrument put for all the rest: in a word, your hypocrisy, idolatry, and injustice spoil all your services, and make…
Read Matthew Poole on Amos 5 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsAmos 5:23 Take thou away from me the noise of thy songs; for I will not hear the melody of thy viols.Ver. 23. Take thou away from me the noise of thy songs] No more pleasing to me than the grunting of a hog or the braying of an ass, because hateless, heartless; for as every sound is not music, so neither is every musical sound melodious to God. The voice which is made in the mouth is nothing so sweet to our ears as that which comes from the depth of the breast. "Sing with grace in your hearts," is the best tune to all the psalms; which are therefore called "spiritual songs," Colossians 3:16, both because they are indited by the Spirit, and are to be sung with the spirit, 1 Corinthians…
Read John Trapp on Amos 5 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(23) Songs.—The very sound of their tumultuous songs was a burden to Jehovah. As Christ cleansed the Temple, so would He dispel all this hypocritical and perilous confusion of ideas.
Read Charles John Ellicott on Amos 5 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 23. The noise of thy songs - the melody of thy viols.] They had both vocal and instrumental music in those sacrificial festivals; and God hated the noise of the one and shut his ears against the melody of the other. In the first there was nothing but noise, because their hearts were not right with God; and in the latter there could be nothing but (זמרת zimrath) cutting and scraping, because there was no heart-no religious sense in the thing, and nearly as little in them that used it. See on Amos 6:5.
Read AdamClarke on Amos 5 →CambridgeThe Cambridge Bible for Schools and Colleges23. The songs and music accompanying the worship (cf. Amos 8:10; Isaiah 30:29 a) are rejected by Jehovah likewise. Of what nature these were in pre-exilic times, we do not precisely know: the descriptions in the Chronicles reflect the usage of a much later age, when the Temple music was more highly organized. The distinctly liturgical Psalms are also all probably post-exilic. from me] lit. from upon me: the praises of sinful Israel are represented as a burden to Jehovah, from which He would gladly be freed. Cf. Isaiah 1:14 (of various sacred seasons), “They are a cumbrance upon me.” viols] most probably harps, but possibly lutes. See the Additional Note, p. 234. Additional Note on Chap.…
Read Cambridge on Amos 5 →Albert Barnes1798–1870Barnes' Notes on the BibleTake thou away from Me - Literally, “from upon Me,” that is, from being a burden to Me, a weight on Me.
Read Albert Barnes on Amos 5 →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
Take away from Me the noise of your songs! I will not listen to the music of your harps.
Take away from me the noise of your songs! I will not listen to the music of your harps.
Take away from Me the noise of your songs! I will not listen to the music of your harps.
Take away from me your noisy songs; I don’t want to hear the music of your stringed instruments.
Tyndale line
Take thou away from me the noise of thy songs; for I will not hear the melody of thy viols.
Take thou away from me the noise of thy songs; for I will not hear the melody of thy viols.
Take thou away from me the noise of thy songs; for I will not hear the melody of thy viols.
Take thou away from me the noise of thy songs; for I will not hear the melody of thy viols.
Take thou away from me the multitude of thy songs (for I wil not heare the melodie of thy violes)
Strictly literal
Take away from me the noise of thy songs, and I will not hear the melody of thy lutes;
Turn aside from Me the noise of thy songs, Yea, the praise of thy psaltery I hear not.
Turn the noise of your songs aside from Me, || Indeed, I do not hear the praise of your stringed instruments.
Remove thou from around me the noise of thy songs: and the playing of thy psalteries I will not hear.
Remove from me the noise of your songs; I will not listen to the sound of your harps.
From the Latin
Take away from me the tumult of thy songs: and I will not hear the canticles of thy harp.
Simplified
Stop your noisy worship songs. I will not listen to the melody of your harps.
Take away from me the noise of your songs; my ears are shut to the melody of your instruments.
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 agree on the wording of Amos 5:23, with all eight words matched. This indicates a strong consistency in the transmission of this verse across different traditions.
הָסֵ֥ר מֵעָלַ֖י הֲמ֣וֹן שִׁרֶ֑יךָ וְזִמְרַ֥ת נְבָלֶ֖יךָ לֹ֥א אֶשְׁמָֽע׃
8 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 Amos 5:23
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.
סוּר (sur) is a Hebrew verb meaning to turn aside or depart. It encompasses a range of actions including removal, avoidance, and coming to an end. The word can be used in various forms, such as causing something to turn aside or be taken away. It appears in contexts involving both literal and figurative departures.
סוּר and [שׂוּר] 300 vb. turn aside
Qal
turn aside, out of one's course
depart
of lifeless things = be removed
= come to an end
Pô‛lēl he turned aside my ways (my steps)
Hiph.
cause to (turn aside,) depart, common word for remove, take away
rarer uses
Pô‛lēl be taken away, removed
base
H5493 סוּר, שׂוּר turn aside .. turn aside, out of one's course
. depart
. of lifeless things = be removed
. = come to an end
.he turned aside my ways (my steps)
. . cause to (turn aside,) depart, common word for remove, take away
. rarer uses
.be taken away, removed
5493 cuwr soor
or suwr (Hosea 9:12) {soor}; a primitive root; to turn off
(literal or figurative):--be(-head), bring, call back,
decline, depart, eschew, get (you), go (aside), X grievous,
lay away (by), leave undone, be past, pluck away, put (away,
down), rebel, remove (to and fro), revolt, X be sour, take
(away, off), turn (aside, away, in), withdraw, be without.
סוּר (sur) — to turn aside: remove.
: remove
1) to turn aside, depart
1a) (Qal)
1a1) to turn aside, turn in unto
1a2) to depart, depart from way, avoid
1a3) to be removed
1a4) to come to an end
1b) (Polel) to turn aside
1c) (Hiphil)
1c1) to cause to turn aside, cause to depart, remove, take away, put away, depose
1c2) to put aside, leave undone, retract, reject, abolish
1d) (Hophal) to be taken away, be removed
סוּר (sur) — to turn aside: depart.
: depart
1) to turn aside, depart
1a) (Qal)
1a1) to turn aside, turn in unto
1a2) to depart, depart from way, avoid
1a3) to be removed
1a4) to come to an end
1b) (Polel) to turn aside
1c) (Hiphil)
1c1) to cause to turn aside, cause to depart, remove, take away, put away, depose
1c2) to put aside, leave undone, retract, reject, abolish
1d) (Hophal) to be taken away, be removed
סוּר (sur) — to turn aside: turn aside.
: turn_aside/deflect
V-Hiphil-Impv-2ms — Verb · Hiphil · imperative second person masculine singularHVhv2ms
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 | Prep | Suff — Preposition · preposition · suffixHR/Rd/Sp1bs
הָמוֹן (hamown) refers to a sound or noise, encompassing meanings like murmur, roar, tumult, and crowd. It also conveys concepts of abundance and wealth. The verb form הָמַן (haman) means to rage or be turbulent. The entries highlight a range of uses, from describing a multitude to expressing confusion or disquiet.
הָמוֹן n.m. sound, murmur, roar, crowd, abundance
sound, murmur, rush, roar
tumult, confusion (as occasioning a roar)
crowd, multitude
great number, abundance (late)
abundance, wealth
base
[הָמַן] vb. rage, be turbulent
base
H1995a הָמוֹן sound, murmur, roar, crowd, abundance H1995b הָמַן rage, be turbulent
1995 hamown haw-mone'
or hamon (Ezek. 5:7) {haw-mone'}; from 1993; a noise, tumult,
crowd; also disquietude, wealth:--abundance, company, many,
multitude, multiply, noise, riches, rumbling, sounding, store,
tumult.
see HEBREW for 01993
הָמוֹן (ha.mon) — crowd.
1) murmur, roar, crowd, abundance, tumult, sound
1a) sound, murmur, rush, roar
1b) tumult, confusion
1c) crowd, multitude
1d) great number, abundance
1e) abundance, wealth
הָמַן (ha.man) — be turbulent.
to rage, be turbulent
N-ms — Noun common · masculine singular constructHNcmsc
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…
שִׁיר (shir) and שִׁירָה (shiyrah) both mean 'song' in Hebrew, covering various types of songs, including lyrical and religious ones. The entries indicate that shir is a masculine noun while shiyrah is feminine. The word is linked to the act of singing and is associated with Levitical choirs.
שִׁיר 77 n.m. song
base
שִׁירָה n.f. song
base
H7892a שִׁיר song H7892b שִׁירָה song
7892 shiyr sheer
or feminine shiyrah {shee-raw'}; from 7891; a song;
abstractly, singing:--musical(-ick), X sing(-er, -ing), song.
see HEBREW for 07891
שִׁיר (shir) — song.
1) song
1a) lyric song
1b) religious song
1c) song of Levitical choirs
Also means: shi.rah (שִׁירָה "song" H7892B)
שִׁירָה (shi.rah) — song.
1) song
1a) song, ode
N-cp | Suff — Noun common masculine plural construct · suffixHNcmpc/Sp2ms
זִמְרָה (zimrah) refers to a melody or song, often associated with praise and typically accompanied by instruments. It emphasizes musical composition, including psalms and songs of worship. The word is derived from a root meaning to sing or play music.
זִמְרָה n.f. melody, song, in praise of י׳
of instrumental music
of singing
base
H2172 זִמְרָה melody, song
2172 zimrah zim-raw'
from 2167; a musical piece or song to be accompanied by an
instrument:--melody, psalm.
see HEBREW for 02167
זִמְרָה (zim.rah) — melody.
music, melody, song
Conj | N-fs — Conjunction · noun common feminine singular constructHC/Ncfsc
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…
נֵ֫בֶל (nevel) refers to both a container and a musical instrument. It can denote a skin-bottle or jar used for liquids, as well as a harp or lute. The word is derived from a root meaning to collapse, reflecting its use for a flexible container. The entries consistently highlight these two main meanings without significant disagreement.
נֵ֫בֶל n.m.
skin-bottle, skin
jar, pitcher
base
נֵ֫בֶל, נֶ֫בֶל n.m. a musical instrument, either a portable harp, or a lute, guitar
base
H5035a נֵ֫בֶל . skin-bottle, skin
. jar, pitcher
H5035b נֵ֫בֶל, נֶ֫בֶל a musical instrument, either a portable harp, or a lute, guitar
5035 nebel neh'-bel
or nebel {nay'-bel}; from 5034; a skin-bag for liquids (from
collapsing when empty); hence, a vase (as similar in shape
when full); also a lyre (as having a body of like
form):--bottle, pitcher, psaltery, vessel, viol.
see HEBREW for 05034
נֵ֫בֶל (ne.vel) — bag.
1) a skin-bag, jar, pitcher
1a) skin-bottle, skin
1b) jar, pitcher (earthen)
נֵ֫בֶל (ne.vel) — harp.
harp, lute, guitar, musical instrument
N-mp | Suff — Noun common masculine plural construct · suffixHNcmpc/Sp2ms
לֹא (lo') is a Hebrew word meaning 'not' or 'no.' It serves as a simple negation and can imply absence or prohibition. The word can also be used in various contexts, often combined with other particles for emphasis or clarification. Its Aramaic equivalent is לָא (la), which also means 'not.'
לֹא or לוֹא adv. not
base
H3808 לֹא or לוֹא not
3808 lo' lo
or lowi {lo}; or loh (Deut. 3:11) {lo}; a primitive particle;
not (the simple or abs. negation); by implication, no; often
used with other particles (as follows):--X before, + or else,
ere, + except, ig(-norant), much, less, nay, neither, never,
no((-ne), -r, (-thing)), (X as though...,(can-), for) not (out
of), of nought, otherwise, out of, + surely, + as truly as, +
of a truth, + verily, for want, + whether, without.
לֹא (lo) — not.
1) not, no
1a) not (with verb-absolute prohibition)
1b) not (with modifier-negation)
1c) nothing (subst)
1d) without (with particle)
1e) before (of time)
Aramaic equivalent: la (לָא "not" H3809)
Part — ParticleHTn
The Hebrew word 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-Imperf-1cs — Verb · Qal · imperfect first person common singularHVqi1cs