Ecclesiastes 7:5 — Word Study
WLCט֕וֹב לִשְׁמֹ֖עַ גַּעֲרַ֣ת חָכָ֑ם מֵאִ֕ישׁ שֹׁמֵ֖עַ שִׁ֥יר כְּסִילִֽים׃
BSAIt is betterṭôwb [more beneficial, preferable] to heedshâmaʻ [listen to, obey] a wise man’schâkâm [intelligent, discerning, person’s, individual’s] rebukegᵉʻârâh [correction, warning] thanʼîysh to listenshâmaʻ [give attention, hear] to the songshîyr [music, melody] of foolskᵉçîyl [stupid ones, silly people, those who reject God]
| Greek | English | Parsing |
|---|---|---|
| ט֕וֹב | [is] good | Adj |
| לִשְׁמֹ֖עַ | to listen to | Preposition, verb qal infinitive construct common |
| גַּעֲרַ֣ת | [the] rebuke of | Noun common, feminine singular construct |
| חָכָ֑ם | a wise [person] | Adj |
| מֵאִ֕ישׁ | more than someone | Preposition, noun common masculine singular absolute |
| שֹׁמֵ֖עַ | [who] listens to | Verb, Qal, participle (active) masculine singular |
| שִׁ֥יר | [the] song of | Noun common, masculine singular construct |
| כְּסִילִֽים׃ | fools | Adj |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | It is better to heed a wise man’s rebuke than to listen to the song of fools. |
| KJV | It is better to hear the rebuke of the wise, than for a man to hear the song of fools. |
| ASV | It is better to hear the rebuke of the wise, than for a man to hear the song of fools. |
| YLT | Better to hear a rebuke of a wise man, Than [for] a man to hear a song of fools, |
| WEB | It is better to hear the rebuke of the wise than for a man to hear the song of fools. |
| BBE | It is better to take note of the protest of the wise, than for a man to give ear to the song of the foolish. |
Translations agree on the essential meaning of the verse, emphasizing the value of wise correction over foolishness.
The sentence is structured around a comparison, with a main clause and two subordinate phrases detailing the actions being compared.
6 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbשָׁמַע
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 — Ecclesiastes 7:5
Sections marked generated are written from the data on this page rather than by a named author. Everything else — the lexicon entries, the cross references, the manuscript readings, the counts — is quoted from its source unchanged.
Context — Wisdom and Folly in Ecclesiastesgenerated
Ecclesiastes 7:5 emphasizes the importance of receiving correction from wise individuals over the allure of foolish songs. This verse is part of a broader discussion in Ecclesiastes about the contrasting paths of wisdom and folly, as seen in the surrounding verses that highlight the heart of the wise being in mourning while fools seek pleasure.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 141:5 | Let the righteous man strike me; let his rebuke be an act of loving devotion. It is oil for my head; let me not refuse it. For my prayer is ever against the deeds of the wicked. |
| 2 | Proverbs 9:8 | Do not rebuke a mocker, or he will hate you; rebuke a wise man, and he will love you. |
| 3 | Proverbs 13:13 | He who despises instruction will pay the penalty, but the one who respects a command will be rewarded. |
| 4 | Proverbs 15:31–32 | He who listens to life-giving reproof will dwell among the wise. |
| 5 | Proverbs 17:10 | A rebuke cuts into a man of discernment deeper than a hundred lashes cut into a fool. |
The Treasury of Scripture Knowledge — 8 references, hung on the phrase they belong to
The Key Word — גַּעֲרַת, ga'arátgenerated
The noun גְּעָרָה (ge'arah) refers to a rebuke or correction, derived from the root גָּעַר (ga'ar), which conveys the act of reprimanding. This term implies a stern warning aimed at guiding someone back to the right path, often necessitating a response.
In this verse, it is positioned as a feminine singular construct, indicating that it is the rebuke of a wise person that is being heeded. The emphasis on rebuke suggests the value of correction in the pursuit of wisdom.
How Translations Differ — measured against the Berean Standard Biblegenerated
Translations agree on the core meaning of the verse, emphasizing the importance of listening to wise correction over foolish entertainment.
Sentence Structuregenerated
The main verb in this verse is ט֕וֹב, is good, which governs the entire structure. It sets up a comparison between two actions: heeding a wise man's rebuke and listening to the song of fools.
The sentence structure emphasizes this comparison, with the subject being the action of heeding and the object being the contrasting foolish song, highlighting the preference for wisdom over folly.
Septuagint Backgroundgenerated
The Septuagint translates גַּעֲרַת as ἐπιτίμησιν (epitīmēsin), which means 'rebuke' or 'reprimand.' This choice reinforces the idea of correction as a critical aspect of wisdom, aligning with the Hebrew's emphasis on guidance.
The Greek term broadens the understanding of rebuke, suggesting a formal or authoritative correction, which complements the original Hebrew meaning.
In plain words — the whole versegenerated
Ecclesiastes 7:5 teaches that it is better to listen to a wise person's correction than to enjoy the foolish songs of those who reject wisdom. This highlights the value of wise counsel in contrast to the emptiness of foolishness.
Frequently Asked Questionsgenerated
Heeding a wise man's rebuke means paying attention to and accepting correction from someone who has insight and understanding.
Listening to the song of fools is seen as less valuable because it represents empty entertainment that lacks substance and wisdom.
Discerning between wise counsel and foolishness involves evaluating the source of advice and considering its alignment with truth and ethical principles.
Correction plays a crucial role in personal growth by guiding individuals toward better choices and helping them learn from their mistakes.
Reflection Questionsgenerated
- In what ways have I received wise counsel in my life, and how did it impact me?
- How can I differentiate between wise advice and foolish distractions in my daily decisions?
- What are some examples of corrections I have resisted, and what was the outcome?
- How can I cultivate a heart that is open to rebuke and correction from others?
The early church on this verse — how the Fathers read it
Early commentary on this verse highlights the tension between wisdom and folly, with insights drawn from the reflections of Didymus the Blind.
For most people it seems to be right to avoid the critique of a wise man, especially if they like to sin. Whoever desires amusement and sin avoids the person who wants to hinder it.Early Church Fathers on Ecclesiastes 7 →
Thorns that burn under a pot make loud crackling noises. This is like the laughing of the foolish. It makes noise and is crackling,Early Church Fathers on Ecclesiastes 7 →
The end of words is more likely to be good than their beginning.… A speech is given in order to actualize something.… Oftentimes someone who teaches has with patience led someone who is not highly intelligent to learning.Early Church Fathers on Ecclesiastes 7 →
Commentators on this verse — 6 expositors, verse by verse
Each of these wrote on Ecclesiastes 7:5 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire Bible[It is] better to hear the rebuke of the wise,.... To listen to it diligently, receive it cordially, and act according to it; though it may be disagreeable to the flesh, and give present pain, yet
Read John Gill on Ecclesiastes 7 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryIt is better to hear the rebuke of the wise, than for a man to hear the song of fools. (It is) better to hear ... - (Psalms 141:4-5.) Godly reproof offends the flesh, but benefits the spirit.
Read Robert Jamieson on Ecclesiastes 7 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThe rebuke of the wise, though it causeth some grief, yet frequently brings great benefit, even reformation and salvation, both from temporal and from eternal destruction, both which are the portion of impenitent sinners. The song; the flatteries, or other merry discourses, which are as pleasant to corrupt nature, as songs or music.
Read Matthew Poole on Ecclesiastes 7 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsEcclesiastes 7:5 [It is] better to hear the rebuke of the wise, than for a man to hear the song of fools.Ver. 5. It is better to hear the rebuke of the wise.] Sharp truth takes better with an honest heart than a smooth supparasitation. Seneca compares flattery to a song or symphony; but it is a syren’ s song, and our ears must be stopped to it; for like the poison of asps, it casts one into a sleep, but that sleep is deadly. Those that had the sudor Anglicus, or sweating sickness, died assuredly, if allowed to sleep; those, then, were their best friends that kept them waking, though haply they had no thank for it; so are wise and merciful reprovers. "Faithful are these wounds of a friend."…
Read John Trapp on Ecclesiastes 7 →CambridgeThe Cambridge Bible for Schools and Colleges5. It is better to hear the rebuke of the wise] The word for “rebuke” is characteristic of the sapiential books of the Old Testament (Proverbs 13:1; Proverbs 17:10). Here also the teacher finds the moral that “pain is gain.” The “rebuke” is not pleasant, but it acts with a power to heal. The “song of fools” points to the type of lyric poetry of which we have examples in Anacreon, perhaps to the more wanton and impure poems which entered so largely into Greek life, and are preserved in such abundance in the Anthologia Græca. The comic drinking songs of a people represent at all times the lowest form of its animal life, and with these also, either in his own country or in Greek-speaking…
Read Cambridge on Ecclesiastes 7 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible5. Better… for a man — The transition is easy from the monitions of death to the counsels of the living. As the term man belongs to both clauses, it might more properly stand in the former. It is better for a man, etc.
Read Daniel Denison Whedon on Ecclesiastes 7 →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
It is better to heed a wise man’s rebuke than to listen to the song of fools.
It is better to hear the rebuke of the wise than for a man to hear the song of fools.
It is better to heed a wise man’s rebuke than to listen to the song of fools.
It is better for a person to receive a rebuke from those who are wise than to listen to the song of fools.
Tyndale line
It is better to hear the rebuke of the wise, than for a man to hear the song of fools.
It is better to hear the rebuke of the wise, than for a man to hear the song of fools.
It is better to hear the rebuke of the wise, than for a man to hear the song of fools.
It is better to hear the rebuke of the wise, than for a man to hear the song of fools.
Anger is better then laughter: for by a sad looke the heart is made better.
Strictly literal
It is better for a man to hear the rebuke of the wise, than to hear the song of fools.
Better to hear a rebuke of a wise man, Than [for] a man to hear a song of fools,
Better to hear a rebuke of a wise man, || Than [for] a man to hear a song of fools,
It is better to hear the rebuke of the wise, than that a man should hear the song of fools.
It is better to listen to the rebuke of the wise than to listen to the song of fools.
From the Latin
The heart of the wise is where there is mourning, and the heart of fools where there is mirth.
Simplified
It's better to listen to criticism from a wise person than to hear the song of fools.
It is better to take note of the protest of the wise, than for a man to give ear to the song of the foolish.
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 the verse, maintaining the same essential meaning. The Dead Sea Scrolls fragment supports the Masoretic Text, with some words restored by an editor, indicating consistency in the core message.
ט֕וֹב לִשְׁמֹ֖עַ גַּעֲרַ֣ת חָכָ֑ם מֵאִ֕ישׁ שֹׁמֵ֖עַ שִׁ֥יר כְּסִילִֽים׃
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.
טוב לשמוע גערות [חכם] [מלשמוע] שיר כסילים
7 words of the verse are on this fragment — 2 supplied entire by an editor.
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 Ecclesiastes 7:5
One dossier per word, with every reference work grouped by kind — Hebrew lexicons, morphology, Bible dictionaries, topical chains and the English of the translators themselves. The verse sits at the head of each block with the word under study lit, so you never lose your place. The panel above gives the short answer; this is the long one, and it is the part of the page worth indexing.
Every entry below is the lexicographer's own text. On the Hebrew: Brown-Driver-Briggs entire and its gloss set, Strong's Hebrew Dictionary, and Tyndale House's Translators Brief lexicon. Where a cell says a work has no entry, that work genuinely has none for this word.
טוֹב (tov) is a Hebrew word meaning good or pleasant, encompassing a wide range of meanings from agreeable to the senses to ethical goodness. It can function as an adjective, noun, or adverb, referring to things like welfare, happiness, and prosperity. The feminine form, טוֹבָה (tovah), specifically denotes welfare or good things.
טוֹב adj. pleasant, agreeable, good
pleasant, agreeable to the senses
pleasant to the higher nature, giving pleasure, happiness, prosperity, and so agreeable, pleasing, well
good, excellent, of its kind
good, rich, valuable in estimation
good, appropriate, becoming
c. מִן compar. = better
of man's sensuous nature, glad, happy, prosperous
of man's intellectual nature, good understanding
good, kind, benign
good (ethical), right
base
טוֹב n.m. a good thing, benefit, welfare
welfare, prosperity, happiness
good things
good = benefit
moral good
base
טוֹבָה n.f. welfare, benefit, good things, good
welfare, prosperity, happiness
good things
bounty, good
base
H2896a טוֹב pleasant, agreeable, good . pleasant, agreeable to the senses
. pleasant to the higher nature, giving pleasure, happiness, prosperity, and so agreeable, pleasing, well
. good, excellent, of its kind
. good, rich, valuable in estimation
. good, appropriate, becoming
. c. מִן compar. =better
. of man's sensuous nature, glad, happy, prosperous
. of man's intellectual nature, good understanding
. good, kind, benign
. good (ethical), right
H2896b טוֹב a good thing, benefit, welfare H2896c טוֹבָה welfare, benefit, good things, good
2896 towb tobe
from 2895; good (as an adjective) in the widest sense; used
likewise as a noun, both in the masculine and the feminine,
the singular and the plural (good, a good or good thing, a
good man or woman; the good, goods or good things, good men or
women), also as an adverb (well):--beautiful, best, better,
bountiful, cheerful, at ease, X fair (word), (be in) favour,
fine, glad, good (deed, -lier, -liest, -ly, -ness, -s),
graciously, joyful, kindly, kindness, liketh (best), loving,
merry, X most, pleasant, + pleaseth, pleasure, precious,
prosperity, ready, sweet, wealth, welfare, (be) well
((-favoured)).
see HEBREW for 02895
טוֹב (tov) — pleasant.
adj
1) good, pleasant, agreeable
1a) pleasant, agreeable (to the senses)
1b) pleasant (to the higher nature)
1c) good, excellent (of its kind)
1d) good, rich, valuable in estimation
1e) good, appropriate, becoming
1f) better (comparative)
1g) glad, happy, prosperous (of man's sensuous nature)
1h) good understanding (of man's intellectual nature)
1i) good, kind, benign
1j) good, right (ethical)
Aramaic equivalent: tav (טָב "fine" H2869)
טוֹב (tov) — good.
1) a good thing, benefit, welfare
1a) welfare, prosperity, happiness
1b) good things (collective)
1c) good, benefit
1d) moral good
טוֹבָה (to.vah) — welfare.
1) welfare, benefit, good things
1a) welfare, prosperity, happiness
1b) good things (collective)
1c) bounty
Adj — AdjHAamsa
good (Tobh, Tubh, yaTabh; agathos, agathon, kalos, kalon): In English "good" is used in various senses, most of which are represented in the Bible.
(1) In the Old Testament the commonest word is Tobh, occurring very frequently and translated in a great variety of ways. Of the different shades of meaning, which frequently run into each other, the following may be distinguished:
(a) Possessing desirable qualities, beneficial, agreeable, e.g. "good for food" (Ge 2:9); "We will do thee good" (Nu 10:29); Who will show us any good?" (Ps 4:6); "good tidings of good" (Isa 52:7).
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)
Prep | V-Qal-Inf-a — Preposition · verb qal infinitive construct commonHR/Vqcc
גְּעָרָה (g'arah) means 'rebuke' or 'reproof.' It is derived from the root word גָּעַר (ga'ar), which also relates to chiding. The entries consistently define it within the context of reprimanding or correcting.
גְּעָרָה n.f. rebuke
base
H1606 גְּעָרָה rebuke
1606 g`arah gheh-aw-raw'
from 1605; a chiding:--rebuke(-ing), reproof.
see HEBREW for 01605
גְּעָרָה (ge.a.rah) — rebuke.
a rebuke, reproof
N-fs — Noun common · feminine singular constructHNcfsc
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…
The Hebrew word חָכָם (*chakam*) means 'wise' and encompasses various aspects of wisdom, including skillfulness in technical work, shrewdness, and ethical understanding. It can refer to a class of learned individuals, including those involved in astrology and magic. The word is derived from a related term, חָכַם (*chakam*), which also relates to intelligence and craftiness.
חָכָם adj. wise
skilful in technical work
wise in the administration of affairs
shrewd, crafty, cunning
pl. class of learned and shrewd men, incl. astrologers, magicians and the like
prudent
wise, ethically and religiously
base
H2450 חָכָם wise . skilful in technical work
. wise in the administration of affairs
. shrewd, crafty, cunning
. pl. class of learned and shrewd men, incl. astrologers, magicians and the like
. prudent
. wise, ethically and religiously
2450 chakam khaw-kawm'
from 2449; wise, (i.e. intelligent, skilful or
artful):--cunning (man), subtil, ((un-)), wise((hearted),
man).
see HEBREW for 02449
חָכָם (cha.kham) — wise.
1) wise, wise (man)
1a) skilful (in technical work)
1b) wise (in administration)
1c) shrewd, crafty, cunning, wily, subtle
1d) learned, shrewd (class of men)
1e) prudent
1f) wise (ethically and religiously)
Adj — AdjHAamsa
The Hebrew word אִישׁ (iysh) means 'man' and can refer to an individual male, a husband, or a human being in general. It encompasses various meanings, including champion and great man, and can also imply 'whosoever' or 'each.' The word is built from a root suggesting existence and is used throughout the Old Testament.
אִישׁ 2166 n.m. man (= vir)
base
H376 אִישׁ man (= vir)
376 'iysh eesh
contracted for 582 (or perhaps rather from an unused root
meaning to be extant); a man as an individual or a male
person; often used as an adjunct to a more definite term (and
in such cases frequently not expressed in
translation):--also, another, any (man), a certain, +
champion, consent, each, every (one), fellow, (foot-,
husband-)man, (good-, great, mighty) man, he, high (degree),
him (that is), husband, man(-kind), + none, one, people,
person, + steward, what (man) soever, whoso(-ever), worthy.
Compare 802.
see HEBREW for 0582
see HEBREW for 0802
אִישׁ (ish) — man.
: man
1) man
1a) man, male (in contrast to woman, female)
1b) husband
1c) human being, person (in contrast to God)
1d) servant
1e) mankind
1f) champion
1g) great man
2) whosoever
3) each (adjective)
אִישׁ (ish) — man: husband.
: husband
1) man
1a) man, male (in contrast to woman, female)
1b) husband
1c) human being, person (in contrast to God)
1d) servant
1e) mankind
1f) champion
1g) great man
2) whosoever
3) each (adjective)
אִישׁ (ish) — man: anyone.
: anyone/someone
1) man
1a) man, male (in contrast to woman, female)
1b) husband
1c) human being, person (in contrast to God)
1d) servant
1e) mankind
1f) champion
1g) great man
2) whosoever
3) each (adjective)
Prep | N-ms — Preposition · noun common masculine singular absoluteHR/Ncmsa
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 — Verb · Qal · participle (active) masculine singularHVqrmsa
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-cs — 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…
כְּסִיל (kciyl) refers to a fool or a stupid person. It is derived from a root meaning 'fat' and is used figuratively to describe someone who is foolish, simple-minded, or arrogant. The term appears in various contexts in the Old Testament, emphasizing a lack of wisdom or understanding.
כְּסִיל 70 n.m. stupid fellow, dullard, fool
base
H3684 כְּסִיל
3684 kciyl kes-eel'
from 3688; properly, fat, i.e. (figuratively) stupid or
silly:--fool(-ish).
see HEBREW for 03688
כְּסִיל (ke.sil) — fool.
fool, stupid fellow, dullard, simpleton, arrogant one
Adj — AdjHAampa
- All men are, without the knowledge of God
- Deny God
Ps 14:1; 53:1
- Blaspheme God
- Reproach God
- Make a mock at sin
- Despise instruction