Ezekiel 26:13 — Word Study
WLCוְהִשְׁבַּתִּ֖י הֲמ֣וֹן שִׁירָ֑יִךְ וְק֣וֹל כִּנּוֹרַ֔יִךְ לֹ֥א יִשָּׁמַ֖ע עֽוֹד׃
BSASo I will silenceshâbath [cause to cease, put an end to] the soundhâmôwn [voice, noise] of your songsshîyr [musical expressions of praise and worship] and the musicqôwl [sound, voice] of your lyreskinnôwr [harp] will nolôʼ longerʻôwd [not, still] be heardshâmaʻ▸ [listened to, heeded]
| Greek | English | Parsing |
|---|---|---|
| וְהִשְׁבַּתִּ֖י | and I will put an end to | Verb, Hiphil, sequential perfect first person common singular |
| הֲמ֣וֹן | [the] noise of | Noun common, masculine singular construct |
| שִׁירָ֑יִךְ | songs your | Noun common masculine plural construct, suffix |
| וְק֣וֹל | and [the] sound of | Conjunction, noun common masculine singular construct |
| כִּנּוֹרַ֔יִךְ | harps your | Noun common masculine plural construct, suffix |
| לֹ֥א | not | Particle |
| יִשָּׁמַ֖ע | it will be heard | Verb, Niphal, imperfect third person masculine singular |
| עֽוֹד׃ | again | Adv |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | So I will silence the sound of your songs, and the music of your lyres will no longer be heard. |
| KJV | And I will cause the noise of thy songs to cease; and the sound of thy harps shall be no more heard. |
| ASV | And I will cause the noise of thy songs to cease; and the sound of thy harps shall be no more heard. |
| YLT | And I have caused the noise of thy songs to cease, And the voice of thy harps is heard no more. |
| WEB | I will cause the noise of your songs to cease. The sound of your harps won’t be heard any more. |
| BBE | I will put an end to the noise of your songs, and the sound of your instruments of music will be gone for ever. |
The translations agree on the meaning of הִשְׁבַּתִּ֖י — see How Translations Differ.
One main clause with additional phrases detailing what will be silenced. The structure emphasizes the totality of the silence imposed.
7 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbשָׁבַת
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 — Ezekiel 26:13
Sections marked generated are written from the data on this page rather than by a named author. Everything else — the lexicon entries, the cross references, the manuscript readings, the counts — is quoted from its source unchanged.
Context — A Prophecy Against Tyregenerated
Ezekiel 26:13 is part of a larger prophecy where God announces judgment against Tyre for its pride and arrogance. The surrounding verses describe the destruction that will come upon the city and its people, emphasizing the totality of the loss they will experience. This passage highlights the consequences of turning away from God and the end of their prosperity.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Ezekiel 28:13 | You were in Eden, the garden of God. Every kind of precious stone adorned you: ruby, topaz, and diamond, beryl, onyx, and jasper, sapphire, turquoise, and emerald. Your mountings and settings were crafted in gold, prepared on the day of your creation. |
| 2 | Isaiah 14:11 | Your pomp has been brought down to Sheol, along with the music of your harps. Maggots are your bed and worms your blanket. |
| 3 | Isaiah 22:2 | O city of commotion, O town of revelry? Your slain did not die by the sword, nor were they killed in battle. |
| 4 | Isaiah 23:7–16 | Is this your jubilant city, whose origin is from antiquity, whose feet have taken her to settle far away? |
| 5 | Isaiah 24:8–9 | The joyful tambourines have ceased; the noise of revelers has stopped; the joyful harp is silent. |
The Treasury of Scripture Knowledge — 12 references, hung on the phrase they belong to
The Key Word — הִשְׁבַּתִּ֖י, ve.hish.ba.Tigenerated
The verb שָׁבַת (shabath) means 'to cease' or 'to rest.' In this context, it indicates a decisive action taken by God to bring an end to the joyful expressions of Tyre, symbolizing their downfall.
The Hiphil form indicates causation, meaning God will actively cause the sound of songs to cease. This is not merely a passive absence but a direct intervention by God to silence the music that once filled the city.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, which uses silence for הִשְׁבַּתִּ֖י.
Sentence Structuregenerated
The main verb הִשְׁבַּתִּ֖י (I will silence) governs the entire verse, with a noun phrase detailing what will be silenced: הֲמ֣וֹן שִׁירָ֑יִךְ (the sound of your songs) and וְק֣וֹל כִּנּוֹרַ֔יִךְ (the sound of your lyres).
The structure emphasizes the action of silencing, with the sounds of songs and music being the direct objects affected by this action.
Septuagint Backgroundgenerated
The Septuagint translates הִשְׁבַּתִּ֖י as καταλύσει (will destroy), which suggests a more comprehensive action than simply silencing. This choice may imply not only the cessation of sound but also the complete ruin of Tyre's cultural identity.
The Greek word πλῆθος is used for הֲמ֣וֹן, indicating a multitude, which aligns with the idea of a vibrant city now rendered silent.
In plain words — the whole versegenerated
Ezekiel 26:13 tells us that God will bring an end to the joyful songs and music of Tyre, indicating its impending destruction. This prophecy serves as a warning about the consequences of pride and disobedience to God.
Frequently Asked Questionsgenerated
It signifies the end of joy and prosperity for the city, reflecting God's judgment against it.
Music often symbolizes joy and celebration; its absence indicates a profound loss and desolation.
It highlights the consequences of sin and the certainty of God's judgment, which is a recurring theme throughout the book.
It serves as a reminder of the importance of humility and obedience to God, and the dangers of pride.
Reflection Questionsgenerated
- In what areas of my life do I need to be reminded of humility before God?
- How can I ensure that my expressions of praise remain genuine and not merely for show?
- What does the silence of songs and music symbolize in my own experiences of loss or change?
- How can I respond to God's warnings in my life, as Tyre failed to do?
Commentators on this verse — 7 expositors, verse by verse
Each of these wrote on Ezekiel 26:13 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd I will cause the noise of thy songs to cease,.... As this city abounded with riches, so with carnal mirth and pleasure; it was a "joyous city", Isaiah 23:7, the inhabitants lived merrily and
Read John Gill on Ezekiel 26 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd I will cause the noise of thy songs to cease; and the sound of thy harps shall be no more heard.
Read Robert Jamieson on Ezekiel 26 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleA populus, wealthy, ancient, and much frequented city, in the midst of great security, no doubt, had all sorts of music, and loud music on the water especially, and songs to their music; but God will dash it all. The sound of thy harps: this particular music mentioned as one of the noblest, and most in request, but no more shall be heard in Tyre after it is taken by Nebuchadnezzar.
Read Matthew Poole on Ezekiel 26 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsEzekiel 26:13 And I will cause the noise of thy songs to cease; and the sound of thy harps shall be no more heard.Ver. 13. And I will cause the noise of thy songs to cease.] The Tyrians were much addicted to music. Pleasure mongers shall suffer deeply, by pain of loss and pain of sense. And the sound of thy harp.] Qua tu, O Tyre, mercatrix quasi meretrix mercatores ad te pellicis, wherewith thou gettest custom.
Read John Trapp on Ezekiel 26 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(13) I will cause.—Here God speaks of His own direct action, and declares that all these calamities are ordered by Him; and in this and the following verse the prophecy of Eze 26:4-5, is repeated that Tyre shall be utterly wasted and desolate, and never be rebuilt. In Ezekiel 26:15-21 the effect of the fall of Tyre upon other maritime people is set forth. It is to be remembered that these people were either her own colonies, or else in close commercial relations with her.
Read Charles John Ellicott on Ezekiel 26 →CambridgeThe Cambridge Bible for Schools and Colleges7–14. Jehovah’s instrument in Tyre’s destruction, Nebuchadnezzar The description is graphic: the advance of the assailant with his great army (Ezekiel 26:7); the siege with the powerful train of engines (8, 9); the assault, and capture and sack of the city (10–12), which is left a joyless ruin, a naked rock in the midst of the sea, never again to be built (13, 14).
Read Cambridge on Ezekiel 26 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible8-14. The description is startingly vivid, the outlying villages (“daughters”)suffer first, then the well-known “fort” and “mount” are erected, and under cover of “the buckler” (a barricade of
Read Daniel Denison Whedon on Ezekiel 26 →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
So I will silence the sound of your songs, and the music of your lyres will no longer be heard.
I will cause the noise of your songs to cease. The sound of your harps won’t be heard any more.
So I will silence the sound of your songs, and the music of your lyres will no longer be heard.
I will silence the noise of your songs; the sound of your harps will be heard no more.
Tyndale line
And I will cause the noise of thy songs to cease; and the sound of thy harps shall be no more heard.
And I will cause the noise of thy songs to cease; and the sound of thy harps shall be no more heard.
And I will cause the noise of thy songs to cease; and the sound of thy harps shall be no more heard.
And I will cause the noise of thy songs to cease; and the sound of thy harps shall be no more heard.
Thus will I cause the sounde of thy songs to cease, and the sound of thine harpes shall be no more heard.
Strictly literal
And I will cause the noise of thy songs to cease; and the sound of thy harps shall be no more heard.
And I have caused the noise of thy songs to cease, And the voice of thy harps is heard no more.
And I have caused the noise of your songs to cease, || And the voice of your harps is heard no more.
And I will cause the sound of thy songs to cease: and the tones of thy harps shall not be heard any more.
I will stop the noise of your songs. The sound of your harps will be heard no more.
From the Latin
And I will make the multitude of thy songs to cease, and the sound of thy harps shall be heard no more.
Simplified
This is how I'm going to put a stop to your singing. The music of your harps won't be heard any longer.
I will put an end to the noise of your songs, and the sound of your instruments of music will be gone for ever.
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 this verse, with all eight words matching in the Hebrew and Greek translations. This consistency suggests a strong preservation of the original message across these traditions.
וְהִשְׁבַּתִּ֖י הֲמ֣וֹן שִׁירָ֑יִךְ וְק֣וֹל כִּנּוֹרַ֔יִךְ לֹ֥א יִשָּׁמַ֖ע עֽוֹד׃
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 Ezekiel 26:13
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.
שָׁבַת (shabath) is a Hebrew verb meaning to cease or rest, often in the context of stopping work. It can also imply causing something to cease or fail, and is associated with observing the Sabbath. The entries indicate its use in various forms, including Qal, Niphal, and Hiphil, covering a range of meanings from simple cessation to destruction.
שָׁבַת 71 vb. cease, desist, rest
Qal 27
cease
desist from labour, rest
Niph. cease
Hiph.
40 cause to cease, put an end to
= exterminate, destroy
cause to desist from
remove
cause to fail, let be lacking
base
[שָׁבַת] vb. denom. keep, observe (sabbath)
base
H7673a שָׁבַת cease, desist, rest .. cease
. desist from labour, rest
. cease
. . cause to cease, put an end to
. = exterminate, destroy
. cause to desist from
. remove
. cause to fail, let be lacking
H7673b שָׁבַת vb. denom. keep, observe (sabbath)
7673 shabath shaw-bath'
a primitive root; to repose, i.e. desist from exertion; used
in many implied relations (causative, figurative or
specific):--(cause to, let, make to) cease, celebrate, cause
(make) to fail, keep (sabbath), suffer to be lacking, leave,
put away (down), (make to) rest, rid, still, take away.
שָׁבַת (sha.vat) — to cease.
1) to cease, desist, rest
1a) (Qal)
1a1) to cease
1a2) to rest, desist (from labour)
1b) (Niphal) to cease
1c) (Hiphil)
1c1) to cause to cease, put an end to
1c2) to exterminate, destroy
1c3) to cause to desist from
1c4) to remove
1c5) to cause to fail
שָׁבַת (sha.vat) — to keep.
(Qal) to keep or observe the sabbath
Conj | V-Hiphil-1cs — Verb · Hiphil · sequential perfect first person common singularHc/Vhq1cs
qets, 'ephec, kalah; telos, sunteleo:
The end of anything is its termination, hence, also, final object or purpose.
It is the translation of several Hebrew and Greek words, chiefly in the Old Testament of qets (properly, "a cutting off") and other words from the same root (Ge 6:13, "The end of all flesh is come before me"); 'acharith, "hinder part," is also frequently translated "end" (De 11:12; Ps 37:37,38, American Revised Version: "There is a happy end to the man of peace .... The end of the wicked shall be cut off"; the English Revised Version "latter end" (Ps 37:37), margin "reward" or "future posterity"; Ps 73:17…
End
In Heb. 13:7, is the rendering of the unusual Greek word ekbasin, meaning “outcome”, i.e., death. It occurs only elsewhere in 1 Cor. 10:13, where it is rendered “escape.”
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/Sp2fs
קוֹל (qol) primarily means 'voice' or 'sound,' encompassing various contexts such as music, noise, and even thunder. It can also denote lightness or frivolity. The word is built from a root meaning to call aloud and appears in various forms throughout the Old Testament, including a reference in Jeremiah 3:9.
ref
H6963a קוֹל sound, voice H6963b קֹל lightness, frivolity
6963 qowl kole
or qol {kole}; from an unused root meaning to call aloud; a
voice or sound:--+ aloud, bleating, crackling, cry (+ out),
fame, lightness, lowing, noise, + hold peace, (pro-)claim,
proclamation, + sing, sound, + spark, thunder(-ing), voice, +
yell.
קוֹל (qol) — voice.
: voice/shout/loud
1) voice, sound, noise
1a) voice
1b) sound (of instrument)
קֹל (qol) — frivolity.
lightness, frivolity
קוֹל (qol) — voice: sound.
: sound/noise
1) voice, sound, noise
1a) voice
1b) sound (of instrument)
קוֹל (qol) — voice: thunder.
: thunder
1) voice, sound, noise
1a) voice
1b) sound (of instrument)
קוֹל (qol) — voice: message.
: message/proclaim
1) voice, sound, noise
1a) voice
1b) sound (of instrument)
קוֹל (qol) — voice: [sound of].
: [sound_of](THING)
1) voice, sound, noise
1a) voice
1b) sound (of instrument)
קוֹל (qol) — voice: listen.
: listen
1) voice, sound, noise
1a) voice
1b) sound (of instrument)
Conj | N-ms — Conjunction · noun common masculine singular constructHC/Ncmsc
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
כִּנּוֹר (kinnor) refers to a lyre or harp, derived from a root meaning to twang. The term is consistently used across lexicons to denote this stringed musical instrument.
כִּנּוֹר n.m. lyre
base
H3658 כִּנּוֹר lyre
3658 kinnowr kin-nore'
from a unused root meaning to twang; a harp: -harp.
כִּנּוֹר (kin.nor) — lyre.
lyre, harp
N-mp | Suff — Noun common masculine plural construct · suffixHNcmpc/Sp2fs
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-Niphal-Imperf-3ms — Verb · Niphal · imperfect third person masculine singularHVNi3ms
עוֹד (owd) primarily denotes a sense of iteration or continuance, functioning mostly as an adverb meaning 'still,' 'yet,' or 'again.' It can also imply addition or repetition, as in 'more' or 'besides.' The word appears in various contexts throughout the Old Testament, emphasizing persistence or continuation.
עוֹד and (14 t.) עֹד subst. a going round, continuance, but used mostly as adv. acc. still, yet, again, besides
base
H5750 עוֹד and (14 t.) עֹד subst. a going round, continuance, but used mostly as adv. acc. still, yet, again, besides
5750 `owd ode
or rod {ode}; from 5749; properly, iteration or continuance;
used only adverbially (with or without preposition), again,
repeatedly, still, more:--again, X all life long, at all,
besides, but, else, further(-more), henceforth, (any) longer,
(any) more(-over), X once, since, (be) still, when, (good,
the) while (having being), (as, because, whether, while) yet
(within).
see HEBREW for 05749
עוֹד (od) — still.
subst
1) a going round, continuance
adv
2) still, yet, again, besides
2a) still, yet (of continuance or persistence)
2b) still, yet, more (of addition or repetition)
2c) again
2d) still, moreover, besides
Aramaic equivalent: od (עוֹד "still" H5751)
Adv — AdvHAcmsa
a-gen': Advb. denoting repetition; in New Testament, generally for palin, "back," "once more." Occasionally, it has the force of a connective, synonymous with "moreover," as in Ro 15:10 ff; 1Co 3:20, etc. The expression "born again" of the King James Version, Joh 3:3,7; 1Pe 1:23, translating the Greek "anothen" and "ana" in composition, becomes in the Revised Version (British and American) "anew," i.e. "over again." As these particles mean "from above" and "up," their use as indicating repetition is sometimes disputed, but without further foundation than that "again" does not exhaust the meaning.