Jeremiah 13:15 — Word Study
WLCשִׁמְע֥וּ וְהַאֲזִ֖ינוּ אַל־ תִּגְבָּ֑הוּ כִּ֥י יְהוָ֖ה דִּבֵּֽר׃
BSAListenshâmaʻ [and give ear, pay attention] and give heedʼâzan [be attentive, obedient] Do notʼal be arrogantgâbahh▸ [proud, haughty, lifted up] forkîy ◂the LORDYᵉhôvâh [Yehovah, The covenant Name of God] has spokendâbar■ [communicated, uttered His word]
| Greek | English | Parsing |
|---|---|---|
| שִׁמְע֥וּ | hear | Verb, Qal, imperative second person masculine plural |
| וְהַאֲזִ֖ינוּ | and give ear | Conjunction, verb hiphil imperative second person masculine plural |
| אַל־ | may not | Particle |
| תִּגְבָּ֑הוּ | you be haughty | Verb, Qal, jussive second person masculine plural |
| כִּ֥י | for | Particle |
| יְהוָ֖ה | Yahweh | Noun proper |
| דִּבֵּֽר׃ | he has spoken | Verb, Piel, perfect third person masculine singular |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Listen and give heed. Do not be arrogant, for the LORD has spoken. |
| KJV | ¶ Hear ye, and give ear; be not proud: for the LORD hath spoken. |
| ASV | Hear ye, and give ear; be not proud; for Jehovah hath spoken. |
| YLT | Hear, and give ear — be not haughty, For Jehovah hath spoken. |
| WEB | Hear, and give ear. Don’t be proud, for Yahweh has spoken. |
| BBE | Give ear and let your ears be open; be not lifted up: for these are the words of the Lord. |
Where they part company is אַל — see How Translations Differ.
The verse contains a main command followed by a prohibition and a reason, creating a clear and direct message.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectיהוה
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 — Jeremiah 13:15
Sections marked generated are written from the data on this page rather than by a named author. Everything else — the lexicon entries, the cross references, the manuscript readings, the counts — is quoted from its source unchanged.
Context — A Call to Listen and Heedgenerated
Jeremiah 13:15 is a direct appeal from the prophet to the people of Israel, urging them to listen carefully to God's words. This call to attention is set against a backdrop of impending judgment, emphasizing the importance of humility and obedience to the LORD's voice. The surrounding verses highlight the consequences of arrogance and the necessity of recognizing God's authority and communication.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Isaiah 42:23 | Who among you will pay attention to this? Who will listen and obey hereafter? |
| 2 | Joel 1:2 | Hear this, O elders; and give ear, all who dwell in the land. Has anything like this ever happened in your days or in the days of your fathers? |
| 3 | Revelation 2:29 | He who has an ear, let him hear what the Spirit says to the churches. |
| 4 | Isaiah 28:14–22 | Therefore hear the word of the LORD, O scoffers who rule this people in Jerusalem. |
| 5 | James 4:10 | Humble yourselves before the Lord, and He will exalt you. |
The Treasury of Scripture Knowledge — 8 references, hung on the phrase they belong to
The Key Word — שָׁמַע, shim.'Ugenerated
The Hebrew word שָׁמַע (shama`) means 'to hear' and encompasses listening, obeying, and proclaiming. It is often used in contexts where attention and obedience are required, such as when God speaks to His people.
The imperative form here indicates a strong command, urging the people to not only hear but to pay attention and respond to what is being communicated. This word is foundational in the Hebrew Scriptures, often appearing in calls to worship and obedience.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, so the BSB is the wording every comparison below is made against.
Sentence Structuregenerated
The structure of the verse consists of a series of commands, with the main verb שִׁמְע֥וּ, Listen, leading the sentence. This imperative is followed by another command to listen, וְהַאֲזִ֖ינוּ, and give ear, and concludes with a prohibition against arrogance.
The use of imperatives emphasizes the urgency of the message, while the conjunctions link the commands together, creating a cohesive call to action.
Septuagint Backgroundgenerated
The Septuagint translates שִׁמְע֥וּ as ἀκούσατε (akousate), which also means 'listen' and carries the same imperative force, indicating the importance of heeding God's message.
The choice of ἐνωτίσασθε for וְהַאֲזִ֖ינוּ suggests a similar emphasis on attentive listening, reinforcing the call to obedience.
In plain words — the whole versegenerated
Jeremiah 13:15 calls the people to listen carefully to God and warns them not to be proud, because the LORD has spoken. This verse emphasizes the importance of humility and obedience to God's words.
Frequently Asked Questionsgenerated
Listening to God involves paying attention to His words and being obedient to His commands, as emphasized throughout the Scriptures.
Arrogance can lead to a refusal to listen to God, which ultimately results in disobedience and consequences.
You can apply this verse by being attentive to God's guidance in your life and remaining humble in your approach to His teachings.
The LORD speaking signifies His authority and the importance of His message, which demands our attention and response.
Reflection Questionsgenerated
- In what areas of my life do I need to be more attentive to God's voice?
- How can I guard against arrogance and pride in my relationship with God?
- What steps can I take to ensure I am listening and obeying God's commands?
- How does understanding God's authority shape my response to His words?
The early church on this verse — how the Fathers read it
Jerome comments on this verse, emphasizing the call to hear and perceive God's words, warning against pride.
Hear and perceive with your ears: Do not be lifted up, because the Lord has spoken. Because he said above, every vessel shall be filled with wine: so that even kings, and priests, and prophets,Early Church Fathers on Jeremiah 13 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Jeremiah 13:15 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleHear ye, and give ear,.... Both to what goes before, and what follows after.
Read John Gill on Jeremiah 13 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryHear ye, and give ear; be not proud: for the LORD hath spoken. Be not proud - pride was the cause of their contumacy, as humility is the first step to obedience (Jeremiah 13:17; Psalms 10:4).
Read Robert Jamieson on Jeremiah 13 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleGod ordinarily subjoineth exhortation and counsel to his reproof, if peradventure people will change their hearts and ways. Having threatened them, therefore the prophet speaketh to them, that they would yet hear, and that not formally, but give ear; not exalting themselves against God, and nourishing a vain confidence or presumptuous hopes, and going on in their rebellious courses, despising him and others, who were but the Lord’ s prophets and his messengers unto them. The word which we bring is not ours, it is the Lord that hath spoken by us.
Read Matthew Poole on Jeremiah 13 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsJeremiah 13:15 Hear ye, and give ear; be not proud: for the LORD hath spoken.Ver. 15. Hear, and give ear.] Or, Hear and hearken, be not naughty. Here the prophet calleth upon them again to repent, and to that end to listen diligently, and to lay aside the highness of their hearts and the stoutness of their stomachs, since it is the Lord that speaketh. "The lion roareth; who can but fear?" Repentance is the Removens prohibens, as being founded in humility, and wrought by the word preached.
Read John Trapp on Jeremiah 13 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(15) Be not proud.—With special reference to the besetting sin of Judah, as described in Jeremiah 13:9; perhaps also to the character of the symbols applied—the marred girdle and the broken jar—as being in themselves humiliating, and therefore a trial to their pride.
Read Charles John Ellicott on Jeremiah 13 →CambridgeThe Cambridge Bible for Schools and Colleges15–17. Let Judah beware while there is time The prophet bids them acknowledge Jehovah, by submission and obedience, before they are overtaken by the blackness of national overthrow. Otherwise (says Jeremiah) I will in silent grief witness your ruin.
Read Cambridge on Jeremiah 13 →Albert Barnes1798–1870Barnes' Notes on the BibleBe not proud - Both the symbols were of a nature very humiliating to the national self-respect.
Read Albert Barnes on Jeremiah 13 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible15. Hear ye, etc. — The earnest words of the prophet entreating attention. Be not proud — Because pride would keep them from profiting by the humbling lessons he had given.
Read Daniel Denison Whedon on Jeremiah 13 →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
Listen and give heed. Do not be arrogant, for the LORD has spoken.
Hear, and give ear. Don’t be proud, for Yahweh has spoken.
Listen and give heed. Do not be arrogant, for the LORD has spoken.
Then I said to the people of Judah, “Listen and pay attention! Do not be arrogant! For the Lord has spoken.
Tyndale line
¶ Hear ye, and give ear; be not proud: for the LORD hath spoken.
Hear ye, and give ear; be not proud; for Jehovah hath spoken.
Hear ye, and give ear; be not proud: for the LORD hath spoken.
Hear ye, and give ear; be not proud: for the LORD hath spoken.
Heare and giue eare, be not proude: for the Lord hath spoken it.
Strictly literal
Hear ye, and give ear, be not lifted up; for Jehovah hath spoken.
Hear, and give ear — be not haughty, For Jehovah hath spoken.
Hear, and give ear—do not be haughty, || For YHWH has spoken.
Hear ye, and bend your ear: be not proud; for the Lord hath spoken.
Listen and pay attention. Do not be arrogant, for Yahweh had spoken.
From the Latin
Hear ye, and give ear: Be not proud, for the Lord hath spoken.
Simplified
Listen and pay attention. Don't be arrogant, for the Lord has spoken.
Give ear and let your ears be open; be not lifted up: for these are the words of the Lord.
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 in their wording for this verse, with all seven words matched. This indicates a consistent transmission of the text across these traditions.
שִׁמְע֥וּ וְהַאֲזִ֖ינוּ אַל־ תִּגְבָּ֑הוּ כִּ֥י יְהוָ֖ה דִּבֵּֽר׃
7 of the 7 words are matched. This is the word-by-word correspondence, not the Septuagint's own sentence — its word order and its articles are its own.
Four traditions, not one. “On the leather” means the letters physically survive on the scroll, as against letters an editor has supplied to fill a hole in it — a restoration is a scholar’s reading, not a reading of the manuscript. Words in [square brackets] are supplied; the notes count them apart from what survives.
The map of this verse — what each word keeps company with
This is a map of two things, both counted rather than judged. Company kept: which words stand within three words of each of these, anywhere in the Hebrew Bible — the thicker the line, the more often the pair meet compared with chance. Built from: the words a word is made out of, taken from its own Strong’s entry. It is not a map of meaning: nothing here claims two words mean the same thing. Click any circle to see the numbers behind it.
Lexicons — every word in Jeremiah 13:15
One dossier per word, with every reference work grouped by kind — Hebrew lexicons, morphology, Bible dictionaries, topical chains and the English of the translators themselves. The verse sits at the head of each block with the word under study lit, so you never lose your place. The panel above gives the short answer; this is the long one, and it is the part of the page worth indexing.
Every entry below is the lexicographer's own text. On the Hebrew: Brown-Driver-Briggs entire and its gloss set, Strong's Hebrew Dictionary, and Tyndale House's Translators Brief lexicon. Where a cell says a work has no entry, that work genuinely has none for this word.
The Hebrew word שָׁמַע (shama`) means 'to hear' and encompasses a range of meanings including listening, obeying, and proclaiming. It is built from a primitive root and can imply attention and understanding. The entries highlight various grammatical forms, such as Qal, Niphal, Piel, and Hiphil, indicating different nuances of hearing and obeying. There is no significant disagreement among the lexicons regarding its meanings.
שָׁמַע 1152 vb. hear
Qal 1052
subj. pers. hum.
י׳ (God) subj.
Niph. 42 be heard, of voice, sound
be heard of
be regarded, obeyed
= (favourable) hearing was granted to their voice.
Pi. he caused the people to hear
Hiph. 63
of man
י׳ subj.
base
H8085 שָׁמַע hear
8085 shama` shaw-mah'
a primitive root; to hear intelligently (often with
implication of attention, obedience, etc.; causatively, to
tell, etc.):--X attentively, call (gather) together, X
carefully, X certainly, consent, consider, be content,
declare, X diligently, discern, give ear, (cause to, let, make
to) hear(-ken, tell), X indeed, listen, make (a) noise, (be)
obedient, obey, perceive, (make a) proclaim(-ation), publish,
regard, report, shew (forth), (make a) sound, X surely, tell,
understand, whosoever (heareth), witness.
שָׁמַע (sha.ma) — to hear: hear.
: hear
v
1) to hear, listen to, obey
1a) (Qal)
1a1) to hear (perceive by ear)
1a2) to hear of or concerning
1a3) to hear (have power to hear)
1a4) to hear with attention or interest, listen to
1a5) to understand (language)
1a6) to hear (of judicial cases)
1a7) to listen, give heed
1a7a) to consent, agree
1a7b) to grant request
1a8) to listen to, yield to
1a9) to obey, be obedient
1b) (Niphal)
1b1) to be heard (of voice or sound)
1b2) to be heard of
1b3) to be regarded, be obeyed
1c) (Piel) to cause to hear, call to hear, summon
1d) (Hiphil)
1d1) to cause to hear, tell, proclaim, utter a sound
1d2) to sound aloud (musical term)
1d3) to make proclamation, summon
1d4) to cause to be heard
n m
2) sound
שָׁמַע (sha.ma) — to hear: obey.
: obey
v
1) to hear, listen to, obey
1a) (Qal)
1a1) to hear (perceive by ear)
1a2) to hear of or concerning
1a3) to hear (have power to hear)
V-Qal-Impv-2mp — Verb · Qal · imperative second person masculine pluralHVqv2mp
אָזַן (azan) is a verb meaning to listen or hear, derived as a denominative from a root suggesting the broadening of the ear. It encompasses the act of giving ear, being obedient, and specifically refers to God listening to prayers. The entries do not indicate any significant disagreement among lexicons.
[אָזַן] 42 vb. denom. Hiph. give ear, listen, hear
hear, perceive by the ear
of God, listening (with favour) to prayer
base
H238 אָזַן vb. denom. Hiph. give ear, listen, hear
238 'azan aw-zan'
a primitive root; probably to expand; but used only as a
denominative from 241; to broaden out the ear (with the hand),
i.e. (by implication) to listen:--give (perceive by the) ear,
hear(-ken). See 239.
see HEBREW for 0241
see HEBREW for 0239
אָזַן (a.zan) — to listen.
1) to hear, listen
1a) (Hiphil)
1a1) to hear, listen, give ear
1a2) to be obedient, harken
1a3) to hear or listen to prayers (of God)
Conj | V-Hiphil-Impv-2mp — Conjunction · verb hiphil imperative second person masculine pluralHC/Vhv2mp
er ('ozen; ous, otion, the latter word (literally, "earlet") in all the Gospels only used of the ear of the high priest's servant, which was cut off by Peter: Mt 26:51; Mr 14:47; Lu 22:51 (not 22:50); Joh 18:10,26):
(1) The physical organ of hearing which was considered of peculiar importance as the chief instrument by which man receives information and commandments. For this reason the ear of the priest had to be specially sanctified, the tip of the right ear being touched with sacrificial blood at the consecration (Le 8:23). Similarly the ear of the cleansed leper had to be rededicated to the service of God by blood…
Ear
Used frequently in a figurative sense (Ps. 34:15). To “uncover the ear” is to show respect to a person (1 Sam. 20:2 marg.). To have the “ear heavy”, or to have “uncircumcised ears” (Isa. 6:10), is to be inattentive and disobedient. To have the ear “bored” through with an awl was a sign of perpetual servitude (Ex. 21:6).
אַל (al) is a negative particle meaning 'not' or 'no,' often used to express a wish or prohibition rather than an objective fact. It can also function as a noun meaning 'nothing.' The lexicons highlight its use in various contexts, including deprecative forms, but do not show significant disagreement.
אַל adv. of negation, denying however, not objectively as a fact, but subjectively as a wish, expressing therefore a deprecation or prohibition
base
H408 אַל adv. of negation, denying however, not objectively as a fact, but subjectively as a wish, expressing therefore a deprecation or prohibition
408 'al al
a negative particle (akin to 3808); not (the qualified
negation, used as a deprecative); once (Job 24:25) as a noun,
nothing:--nay, neither, + never, no ,nor, not, nothing
(worth), rather than.
see HEBREW for 03808
אַל (al) — not.
1) not, no, nor, neither, nothing (as wish or preference)
1a) do not, let not (with a verb)
1b) let there not be (with a verb understood)
1c) not, no (with substantive)
1d) nothing (as substantive)
Aramaic equivalent: al (אַל "not" H0409)
Part — ParticleHTn
גָּבַהּ (gabahh) is a Hebrew root meaning to be high or exalted. It can refer to physical height or a figurative sense of arrogance and pride. The word appears in various forms, including Qal, indicating a state of being lofty, and Hiphil, which means to elevate or exalt. There is a distinction in connotation, as it can imply both positive exaltation and negative haughtiness.
גָּבַהּ vb. be high, exalted
Qal
be high, lofty, tall
be exalted
lofty
Hiph. make high, exalt
base
H1361 גָּבַהּ be high, exalted
1361 gabahh gaw-bah'
a primitive root; to soar, i.e. be lofty; figuratively, to be
haughty:--exalt, be haughty, be (make) high(-er), lift up,
mount up, be proud, raise up great height, upward.
גָּבַהּ (ga.vah) — to exult.
1) to be high, be exalted
1a) (Qal)
1a1) to be high, lofty, tall
1a2) to be exalted
1a3) to be lofty
1a3a) to be lofty (of Jehovah's ways-good sense)
1a3b) to be haughty, be arrogant (bad sense)
1b) (Hiphil) to make high, exalt
V-Qal-Juss-2mp — Verb · Qal · jussive second person masculine pluralHVqj2mp
כִּי (ki) is a conjunction primarily meaning 'that,' 'for,' or 'when.' It indicates causal relationships and can express conditions like 'if' or 'though.' The word is versatile, appearing in various contexts to convey certainty, exception, or concession. Notably, it can combine with other particles to modify its meaning, such as in the phrase כִּי אם־ (ki im), meaning 'that if.'
כִּי conj. that, for, when
that
Of time, when, of the past
elsewhere כִּי has a force approximating to if, though it usu. represents a case as more likely to occur than אִם
when or if, with a concessive force, i.e. though
Because, since
base
כִּי אם־
each part. retaining its independent force, and relating to a different clause:
that if
for if
(About 140 t.) the two particles being closely conjoined, and relating to the same clause—
limiting the prec. clause, except
the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
after an oath, surely
base
כִּי עַל כֵּן forasmuch as
base
H3588a כִּי that, for, when . that
. . Of time, when, of the past
. elsewhere כִּי has a force approximating to if, though it usu. represents a case as more likely to occur than אִם
. when or if, with a concessive force, i.e. though
. Because, since
H3588b כִּי אם־ . each part. retaining its independent force, and relating to a different clause: . that if
. for if
. (About 140 t.) the two particles being closely conjoined, and relating to the same clause— . limiting the prec. clause, except
. the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
. after an oath, surely
H3588c כִּי עַל כֵּן forasmuch as
3588 kiy kee
a primitive particle (the full form of the prepositional
prefix) indicating causal relations of all kinds, antecedent
or consequent; (by implication) very widely used as a relative
conjunction or adverb (as below); often largely modified by
other particles annexed:--and, + (forasmuch, inasmuch,
where-)as, assured(-ly), + but, certainly, doubtless, + else,
even, + except, for, how, (because, in, so, than) that, +
nevertheless, now, rightly, seeing, since, surely, then,
therefore, + (al- )though, + till, truly, + until, when,
whether, while, whom, yea, yet.
כִּי (ki) — for.
1) that, for, because, when, as though, as, because that, but, then, certainly, except, surely, since
1a) that
1a1) yea, indeed
1b) when (of time)
1b1) when, if, though (with a concessive force)
1c) because, since (causal connection)
1d) but (after negative)
1e) that if, for if, indeed if, for though, but if
1f) but rather, but
1g) except that
1h) only, nevertheless
1i) surely
1j) that is
1k) but if
1l) for though
1m) forasmuch as, for therefore
כִּי [אם] (ki im) — that if: except.
1) except if
1a) but if
1b) even though
כִּי [עַל כֵּן] (ki [al ken]) — for as that: since.
1) that, for, because, when, as though, as, because that, but, then, certainly, except, surely, since
1a) that
1a1) yea, indeed
1b) when (of time)
1b1) when, if, though (with a concessive force)
1c) because, since (causal connection)
1d) but (after negative)
Conj — ParticleHTc
for (ki (conjunction), le, from 'el (preposition), and various other words. In the New Testament also the words are various, chiefly gar, kai gar, hoti (conjunctions); anti apo eis dia (accusative), epi (dative and accusative), peri (genitive), pros (genitive and accusative), huper (genitive) (prepositions)): the English Revised Version and the American Standard Revised Version give in many cases more literal or more accurate renderings than those in the King James Version.
In the New Testament the most important preps. from a doctrinal point of view are anti, "face to face," "over against," "instead," "on behalf of," peri, "around," "about," "concerning," huper, "over," "on behalf of." The first has been claimed as stating the substitutionary nature of Christ's sacrifice as contrasted with huper and peri, more frequently used of it. But, although anti in the New Testament often means…
יְהֹוָה (ye.ho.vah) is the proper name of the God of Israel, often rendered as Jehovah or the Lord. It signifies the self-existent or eternal nature of God. The name is closely associated with the revelation to Moses in Exodus 3:12-15 and is used in conjunction with other terms to denote sacred places. Some scholars suggest it derives from a root meaning 'to bring into being.'
יהוה c. 6823 i.e. יַהְוֶה n.pr.dei Yahweh, the proper name of the God of Israel—(1. MT יְהֹוָה 6518 (Qr אֲדֹנָי), or יֱהֹוִה 305 (Qr אֱלֹהִים) 2. Many recent scholars explain יַהְוֶה as Hiph. of הוה (= היה) the one bringing into being, life-giver)
יהוה is not used by E in Gn, but is given Ex 3:12-15 as the name of the God who revealed Himself to Moses at Horeb
יהוה is used with אלהים and suffixes, especially in D
the phrase † אֲנִי יהוה is noteworthy
יהוה is also used with several predicates, to form sacred names of holy places of Yahweh
base
H3068 יהוה i.e. יַהְוֶה n. pr. dei Yahweh, the proper name of the God of Israel
3068 Yhovah yeh-ho-vaw'
from 1961; (the) self-Existent or Eternal; Jehovah, Jewish
national name of God:--Jehovah, the Lord. Compare 3050, 3069.
see HEBREW for 01961
see HEBREW for 03050
see HEBREW for 03069
יְהֹוָה (ye.ho.vah) — LORD.
Jehovah = "the existing One"
1) the proper name of the one true God
1a) unpronounced except with the vowel pointings of a.do.na (אֲדֹנָי "Lord" H0136)
יְהֹוָה (ye.ho.vah) — The Lord.
Another name of ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
יְהֹוָה (ye.ho.vah) — (Jerusalem of) the Lord.
Combined with ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
N-proper — Noun properHNpt
דָבַר (dabar) is a Hebrew verb primarily meaning 'to speak.' It encompasses a range of actions including declaring, commanding, and conversing. The root suggests a figurative use of words, with some entries noting a rare destructive sense of subduing. Various forms of the verb indicate different nuances, such as speaking with one another or making promises.
[דָבַר] 1142 vb. speak (original mng. dub.)
Qal speak
Niph. reciprocal sense, speak with one another, talk
Pi. speak
Pu. in the day when she may be spoken for
Hithp. speaking this word
Hiph. either leads subject, or puts to flight, fig. for subdues
base
H1696 דָבַר speak (original mng. dub.)
1696 dabar daw-bar'
a primitive root; perhaps properly, to arrange; but used
figuratively (of words), to speak; rarely (in a destructive
sense) to subdue:--answer, appoint, bid, command, commune,
declare, destroy, give, name, promise, pronounce, rehearse,
say, speak, be spokesman, subdue, talk, teach, tell, think,
use (entreaties), utter, X well, X work.
דָבַר (da.var) — to speak: speak.
: speak/tell/command
1) to speak, declare, converse, command, promise, warn, threaten, sing
1a) (Qal) to speak
1b) (Niphal) to speak with one another, talk
1c) (Piel)
1c1) to speak
1c2) to promise
1d) (Pual) to be spoken
1e) (Hithpael) to speak
1f) (Hiphil) to lead away, put to flight
דָבַר (da.var) — to speak: subdue.
: subdue
1) to speak, declare, converse, command, promise, warn, threaten, sing
1a) (Qal) to speak
1b) (Niphal) to speak with one another, talk
1c) (Piel)
1c1) to speak
1c2) to promise
1d) (Pual) to be spoken
1e) (Hithpael) to speak
1f) (Hiphil) to lead away, put to flight
דָבַר (da.var) — to speak: promise.
: promise/declare
1) to speak, declare, converse, command, promise, warn, threaten, sing
1a) (Qal) to speak
1b) (Niphal) to speak with one another, talk
1c) (Piel)
1c1) to speak
1c2) to promise
1d) (Pual) to be spoken
1e) (Hithpael) to speak
V-Piel-Perf-3ms — Verb · Piel · perfect third person masculine singularHVpp3ms