Jeremiah 18:19 — Word Study
WLCהַקְשִׁ֥יבָה יְהוָ֖ה אֵלָ֑י וּשְׁמַ֖ע לְק֥וֹל יְרִיבָֽי׃
BSAAttendqâshab to meʼêl [give heed, listen carefully] O LORDYᵉhôvâh [Yehovah, The covenant Name of God] Hearshâmaʻ [listen with attention and obedience] what my accusersyârîyb [those who contend with me, opponents] are sayingqôwl [uttering with their voice, speaking against me]
| Greek | English | Parsing |
|---|---|---|
| הַקְשִׁ֥יבָה | be attentive ! | Verb hiphil imperative second person masculine singular, suffix |
| יְהוָ֖ה | O Yahweh | Noun proper |
| אֵלָ֑י | to me | Preposition, suffix |
| וּשְׁמַ֖ע | and listen | Conjunction, verb qal imperative second person masculine singular |
| לְק֥וֹל | to [the] voice of | Preposition, noun common masculine singular construct |
| יְרִיבָֽי׃ | opponents my | Noun common masculine plural construct, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Attend to me, O LORD. Hear what my accusers are saying! |
| KJV | Give heed to me, O LORD, and hearken to the voice of them that contend with me. |
| ASV | Give heed to me, O Jehovah, and hearken to the voice of them that contend with me. |
| YLT | Give attention, O Jehovah, unto me, And hearken to the voice of those contending with me. |
| WEB | Give heed to me, Yahweh, and listen to the voice of those who contend with me. |
| BBE | Give thought to me, O Lord, and give ear to the voice of those who put forward a cause against me. |
The translations agree on the essential meaning of Jeremiah's plea for God to listen and hear his accusers.
The verse consists of a main plea followed by a direct request for God to hear the accusations.
6 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
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 18:19
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 — Jeremiah's Plea Amidst Accusationgenerated
Jeremiah 18:19 captures a moment of deep distress for the prophet as he calls upon the LORD to pay attention to the accusations made against him. This plea comes in the context of a plot against him, as described in the preceding verse. Jeremiah's call for divine attention reflects his reliance on God amidst opposition, similar to other instances in the Psalms where the psalmists seek God's intervention against their enemies.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Jeremiah 20:12 | O LORD of Hosts, who examines the righteous, who sees the heart and mind, let me see Your vengeance upon them, for to You I have committed my cause. |
| 2 | Psalm 55:16–17 | But I call to God, and the LORD saves me. |
| 3 | Psalm 64:1–4 | Hear, O God, my voice of complaint; preserve my life from dread of the enemy. |
| 4 | Psalm 56:1–3 | Be merciful to me, O God, for men are hounding me; all day they press their attack. |
| 5 | Psalm 109:4–28 | In return for my love they accuse me, but I am a man of prayer. |
The Treasury of Scripture Knowledge — 10 references, hung on the phrase they belong to
The Key Word — הַקְשִׁ֥יבָה, hak.Shi.vahgenerated
The word הַקְשִׁ֥יבָה (hak.Shi.vah) is a Hiphil imperative form of the root קָשַׁב (qashab), meaning 'to listen' or 'to pay attention'. It conveys a sense of urgency, asking God to incline His ear and give heed to Jeremiah's situation. This form is used to command or request someone to act, emphasizing the need for attentiveness in prayer.
In this context, the imperative form indicates that Jeremiah is not merely asking but is earnestly pleading for God’s attention. The word is often used in contexts that stress the importance of listening carefully, as seen in other biblical passages where God's people are called to listen to His words.
How Translations Differ — measured against the Berean Standard Biblegenerated
The translations of this verse are consistent in their rendering of the plea for God to listen.
Sentence Structuregenerated
The structure of this verse is straightforward, with a main verb phrase — הַקְשִׁ֥יבָה (hak.Shi.vah) — commanding God to listen, followed by a prepositional phrase indicating direction — אֵלָ֑י ('e.Lai) — and a second verb phrase that calls for God to hear the accusations.
The Hebrew word order emphasizes the urgency of the plea, placing the imperative verb at the forefront, which highlights Jeremiah's desperate need for God's attention.
Septuagint Backgroundgenerated
The Septuagint translates הַקְשִׁ֥יבָה as εἰσάκουσόν (eisakouson), which means 'listen' or 'give ear'. This choice reflects a similar urgency in the Greek, maintaining the imperative nature of the request.
This translation shows a direct correspondence with the Hebrew, emphasizing the importance of God's attentive listening to Jeremiah's plight.
In plain words — the whole versegenerated
Jeremiah 18:19 shows the prophet Jeremiah calling out to God, asking Him to listen to his plea and to hear the accusations of those who oppose him. This moment highlights Jeremiah's reliance on God in times of trouble, as he seeks divine intervention against his adversaries.
Frequently Asked Questionsgenerated
Jeremiah is earnestly asking God to listen carefully to his plea amidst the accusations he faces from his opponents.
He mentions his accusers to highlight the conflict he is experiencing and to seek God's help against those who are speaking against him.
Using 'Yahweh' emphasizes the covenant relationship between God and His people, reminding God of His promises and faithfulness.
This verse reflects a common theme in Jeremiah's writings, where he often seeks God's intervention in the face of opposition and expresses his trust in God's justice.
Reflection Questionsgenerated
- In what ways do I seek God's attention when facing challenges or opposition?
- How can I be more attentive to God's voice in my life, just as Jeremiah asks God to listen?
- What does it mean for me to rely on God during difficult times?
- How do I respond to accusations or challenges in my own life, and how can I seek God's guidance in those situations?
The early church on this verse — how the Fathers read it
Jerome comments on this verse, highlighting the plea for God's attention amidst adversaries and the call for justice.
Attend, O Lord, to me: and hear the voice of my adversaries. Is evil repaid for good, because they have dug a pit for my soul? Remember that I stood in your presence, to speak good for them, and to turn away your wrath from them.Early Church Fathers on Jeremiah 18 →
Commentators on this verse — 6 expositors, verse by verse
Each of these wrote on Jeremiah 18:19 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleGive heed to me, O Lord,.... To his prayer, since his enemies would not give heed to his prophecies; and God does give heed to the cries and complaints of his ministers, when men will not give heed
Read John Gill on Jeremiah 18 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryGive heed to me, O LORD, and hearken to the voice of them that contend with me. Give heed to me, O Lord - contrasted with "let us not give heed to any of his words" (Jeremiah 18:18).
Read Robert Jamieson on Jeremiah 18 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThe several following verses, to the end of this chapter, contain the prophet’ s prayer by way of appeal to God against those wicked men: Lord, (saith he,) though they are resolved to take no heed to my words, yet do thou give heed to them, and do thou take notice of those men that contend with me. Take notice of what they say, not to confirm, but to cross their desires, and to be revenged on them for them.
Read Matthew Poole on Jeremiah 18 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsJeremiah 18:19 Give heed to me, O LORD, and hearken to the voice of them that contend with me.Ver. 19. Give heed to me, O Lord.] Though they will not, yet do thou, I beseech thee. This is ordinary with good men, when wearied out with the world’ s misusages, to turn them to God, and to seek help of him.
Read John Trapp on Jeremiah 18 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(19) Give heed to me . . .—This is the prophet’s answer to the resolve of the people, “Let us not give heed.” He appeals in the accents of a passionate complaint to One who will heed his words. The opening words are almost as an echo of Psa 35:1.
Read Charles John Ellicott on Jeremiah 18 →Albert Barnes1798–1870Barnes' Notes on the BibleThe voice - i. e., the outcry and threats.
Read Albert Barnes on Jeremiah 18 →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
Attend to me, O LORD. Hear what my accusers are saying!
Give heed to me, Yahweh, and listen to the voice of those who contend with me.
Attend to me, O LORD. Hear what my accusers are saying!
Then I said, “Lord, pay attention to me. Listen to what my enemies are saying.
Tyndale line
Give heed to me, O LORD, and hearken to the voice of them that contend with me.
Give heed to me, O Jehovah, and hearken to the voice of them that contend with me.
Give heed to me, O LORD, and hearken to the voice of them that contend with me.
Give heed to me, O LORD, and hearken to the voice of them that contend with me.
Hearken vnto mee, O Lord, and heare the voyce of them that contend with me.
Strictly literal
Jehovah, give heed to me, and listen to the voice of those that contend with me.
Give attention, O Jehovah, unto me, And hearken to the voice of those contending with me.
Give attention, O YHWH, to me, || And listen to the voice of those contending with me.
Listen to me, O Lord, and hearken to the voice of those that contend with me.
Pay attention to me, Yahweh, and listen to the voice of my enemies.
From the Latin
Give heed to me, O Lord, and hear the voice of my adversaries.
Simplified
Lord, please pay attention to what's happening to me! Listen to what my accusers are saying!
Give thought to me, O Lord, and give ear to the voice of those who put forward a cause against me.
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 align closely in their wording, with all six Hebrew words matched in the Greek translation. The Dead Sea Scrolls show some restoration, but the core message remains intact, affirming the consistency of this plea across different textual witnesses.
הַקְשִׁ֥יבָה יְהוָ֖ה אֵלָ֑י וּשְׁמַ֖ע לְק֥וֹל יְרִיבָֽי׃
6 of the 6 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.
[הקשיב׳ה] [יהוה] אל׳י [ושמע] לקול דברי יריב׳י
3 words on the leather — 1 partly restored, 3 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 Jeremiah 18:19
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.
קָשַׁב (qashab) is a Hebrew verb meaning to listen or pay attention, particularly with reference to inclining one's ears. It encompasses actions like hearkening and giving heed. The word appears in contexts such as Isaiah 32:3, where it emphasizes attentiveness. The entries consistently describe its usage in both the Qal and Hiphil forms.
[קָשַׁב] 46 vb. incline, attend, of ears
Qal Is 32:3
Hiph. give attention
base
H7181 קָשַׁב incline, attend, of ears
7181 qashab kaw-shab'
a primitive root; to prick up the ears, i.e.
hearken:--attend, (cause to) hear(-ken), give heed, incline,
mark (well), regard.
קָשַׁב (qa.shav) — to listen.
1) to hear, be attentive, heed, incline (of ears), attend (of ears), hearken, pay attention, listen
1a) (Qal) incline, attend (of ears), hearken, pay attention, listen
1b) (Hiphil) to pay attention, give attention
V-Hiphil-Impv-2ms | Suff — Verb hiphil imperative second person masculine singular · suffixHVhv2ms/Sh
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
The Hebrew word אֶל (el) is primarily a preposition indicating motion towards or direction to a person or place. It can also imply entering a limit, presence at a location, or a hostile direction (against). Additionally, it may express concepts such as concerning, in addition to, or according to. The entries highlight its versatility in both physical and metaphorical contexts.
אֶל (nearly always followed by Makkeph),
prep. denoting motion to or direction towards (whether physical or mental).of motion to or unto a person or place
Where the limit is actually entered, into
Of direction towards anything
Where the motion or direction implied appears from the context to be of a hostile character, אֶל = against
Unto sometimes acquires from the context the sense of in addition to
Metaph. in regard to, concerning, on account of
Of rule or standard according to (rare)
Expressing presence at a spot, against, at, by, not merely after verbs implying motion
Prefixed to other preps. it combines with them the idea of motion or direction to
base
H413 אֶל (nearly always followed by Makkeph), . of motion to or unto a person or place
. Where the limit is actually entered, into
. Of direction towards anything
. Where the motion or direction implied appears from the context to be of a hostile character, אֶל = against
. Unto sometimes acquires from the context the sense of in addition to
. Metaph. in regard to, concerning, on account of
. Of rule or standard according to (rare)
. Expressing presence at a spot, against, at, by, not merely after verbs implying motion
. Prefixed to other preps. it combines with them the idea of motion or direction to
413 'el ale
(but only used in the shortened constructive form sel {el});
a primitive particle; properly, denoting motion towards, but
occasionally used of a quiescent position, i.e. near, with or
among; often in general, to:--about, according to ,after,
against, among, as for, at, because(-fore, -side), both...and,
by, concerning, for, from, X hath, in(- to), near, (out) of,
over, through, to(-ward), under, unto, upon, whether,
with(-in).
אֶל (el) — to(wards).
1) to, toward, unto (of motion)
2) into (limit is actually entered)
2a) in among
3) toward (of direction, not necessarily physical motion)
4) against (motion or direction of a hostile character)
5) in addition to, to
6) concerning, in regard to, in reference to, on account of
7) according to (rule or standard)
8) at, by, against (of one's presence)
9) in between, in within, to within, unto (idea of motion to)
Prep | Suff — Preposition · suffixHRd/Sp1bs
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)
Conj | V-Qal-Impv-2ms — Conjunction · verb qal imperative second person masculine singularHC/Vqv2ms
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)
Prep | N-ms — Preposition · noun common masculine singular constructHR/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…
יָרִיב (yariyb) refers to an opponent or adversary. It is derived from a root meaning 'to contend' and can describe someone who is contentious or strives against another. The term is used as a noun in this context, highlighting its role in conflict.
[יָרִיב] n.[m.] opponent, adversary
base
H3401 [יָרִיב] opponent, adversary
3401 yariyb yaw-rebe'
from 7378; literally, he will contend; properly, adjective,
contentious; used as noun, an adversary:--that content(-eth),
that strive.
see HEBREW for 07378
יָרִיב (ya.riv) — opponent.
contender, opponent, adversary
N-mp | Suff — Noun common masculine plural construct · suffixHNcmpc/Sp1bs