Jeremiah 4:15 — Word Study
WLCכִּ֛י ק֥וֹל מַגִּ֖יד מִדָּ֑ן וּמַשְׁמִ֥יעַ אָ֖וֶן מֵהַ֥ר אֶפְרָֽיִם׃
BSAForkîy [because of, due to] ◂a voiceqôwl [sound, declaration] resoundsnâgad [is heard, proclaimed] from DanDân [the city, the tribe] proclaimingshâmaʻ [declaring, announcing] disasterʼâven [evil, affliction] from the hillshar [mountains, high places] of EphraimʼEphrayim [doubly fruitful, a tribe of Israel]
| Greek | English | Parsing |
|---|---|---|
| כִּ֛י | for | Particle |
| ק֥וֹל | a voice | Noun common, masculine singular absolute |
| מַגִּ֖יד | [is] declaring | Verb, Hiphil, participle (active) masculine singular |
| מִדָּ֑ן | from Dan | Preposition, noun proper |
| וּמַשְׁמִ֥יעַ | and [is] proclaiming | Conjunction, verb hiphil participle (active) masculine singular |
| אָ֖וֶן | trouble | Noun common, masculine singular absolute |
| מֵהַ֥ר | from [the] hill country of | Preposition, noun common masculine singular construct |
| אֶפְרָֽיִם׃ | Ephraim | Noun proper masculine |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | For a voice resounds from Dan, proclaiming disaster from the hills of Ephraim. |
| KJV | For a voice declareth from Dan, and publisheth affliction from mount Ephraim. |
| ASV | For a voice declareth from Dan, and publisheth evil from the hills of Ephraim. |
| YLT | For a voice is declaring from Dan, And sounding sorrow from mount Ephraim. |
| WEB | For a voice declares from Dan, and publishes evil from the hills of Ephraim: |
| BBE | For a voice is sounding from Dan, giving out evil from the hills of Ephraim: |
The translations agree on the use of מַגִּ֖יד — see How Translations Differ.
The sentence has a main clause followed by two prepositional phrases that provide context for the voice and the disaster being proclaimed.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectקוֹל
verbנָגַד
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 4:15
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 — The Warning of Disastergenerated
Jeremiah 4:15 presents a prophetic warning to Jerusalem, indicating that a voice from Dan is proclaiming disaster from the hills of Ephraim. This verse highlights the urgency of the message and the impending danger faced by the people of Judah. The context of the chapter emphasizes the need for repentance and awareness of the consequences of their actions, as seen in the preceding verses.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Jeremiah 6:1 | “Run for cover, O sons of Benjamin; flee from Jerusalem! Sound the ram’s horn in Tekoa; send up a signal over Beth-haccherem, for disaster looms from the north, even great destruction. |
| 2 | Jeremiah 8:16 | The snorting of enemy horses is heard from Dan. At the sound of the neighing of mighty steeds, the whole land quakes. They come to devour the land and everything in it, the city and all who dwell in it. |
| 3 | Judges 18:29 | They named it Dan, after their forefather Dan, who was born to Israel—though the city was formerly named Laish. |
| 4 | Judges 20:1 | Then all the Israelites from Dan to Beersheba and from the land of Gilead came out, and the congregation assembled as one man before the LORD at Mizpah. |
| 5 | Joshua 17:15 | Joshua answered them, “If you have so many people that the hill country of Ephraim is too small for you, go to the forest and clear for yourself an area in the land of the Perizzites and the Rephaim.” |
The Treasury of Scripture Knowledge — 6 references, hung on the phrase they belong to
The Key Word — מַגִּ֖יד, ma.Gidgenerated
The word מַגִּ֖יד (ma.Gid) is a participle derived from the verb נָגַד (nagad), meaning 'to declare' or 'to tell.' It conveys the act of openly announcing a message, particularly one of significance or urgency.
In this verse, it indicates that the voice is not merely reporting but is actively declaring a warning about disaster, emphasizing the importance of the message being communicated.
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 main verb מַגִּ֖יד (is declaring) governs the entire verse, with two clauses following it: one indicating the source of the voice and the other specifying what is being proclaimed.
The structure emphasizes the source of the message from Dan, leading to the declaration of trouble from the hills of Ephraim, highlighting the geographical significance of both locations.
Septuagint Backgroundgenerated
The Septuagint translates מַגִּ֖יד as ἀναγγέλλοντος (anaggellontos), which means 'announcing' or 'declaring.' This choice suggests a direct and active role of the voice in delivering the message.
This translation aligns well with the urgent tone of the Hebrew text, reinforcing the idea of a clear and forceful proclamation of disaster.
In plain words — the whole versegenerated
Jeremiah 4:15 tells us that a voice is sounding from Dan, warning of trouble coming from the hills of Ephraim. This message is a call to pay attention to the impending disaster and to consider the state of their hearts, as mentioned in the surrounding verses.
Frequently Asked Questionsgenerated
The voice from Dan signifies a prophetic warning, indicating that trouble is approaching from the hills of Ephraim, urging the people to heed the message.
Ephraim is mentioned as the source of the disaster, highlighting its geographical and historical significance in the context of Israel's tribes.
The overall message is a warning of impending disaster, calling for the people to recognize the seriousness of their situation and to turn from their wickedness.
This verse relates to the surrounding context by emphasizing the need for repentance and awareness of the consequences of harboring evil thoughts, as seen in the preceding verses.
Reflection Questionsgenerated
- What does it mean for me to hear and respond to warnings in my life?
- In what ways can I be more aware of the messages and signs around me?
- How can I apply the urgency of this warning to my own spiritual life?
- What steps can I take to address any 'trouble' I may be harboring in my heart?
The early church on this verse — how the Fathers read it
Jerome comments on this verse, interpreting it as a warning from the messenger about the impending idol or pain coming from Ephraim.
The voice of the messenger from Dan, announcing the idol (or pain) from Mount Ephraim. Near the location of the land of Judah, the divine word now speaks.Early Church Fathers on Jeremiah 4 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Jeremiah 4:15 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleFor a voice declareth from Dan,.... The coming of the enemy, as Kimchi explains it, Nebuchadnezzar, the king of the Chaldeans; a messenger was come from Dan, which was on the border of the land of
Read John Gill on Jeremiah 4 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryFor a voice declareth from Dan, and publisheth affliction from mount Ephraim. For a voice declareth from Dan.
Read Robert Jamieson on Jeremiah 4 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleA voice, i.e. either the voice of the prophets, that is still sounding it in your ears, and declaring it unto you; or rather, the rumour and noise of this army is already come through your land; you have the heavy tidings of this great affliction, , to note the near approach of it. Declareth from Dan: this is said to come from Dan and Ephraim, because Dan was the first place these Chaldeans must come to, it being the utmost boundary of Canaan northward, and Ephraim the innermost border of Israel in the north of Judea, intimating the march of the Babylonians through all Israel toward Jerusalem.
Read Matthew Poole on Jeremiah 4 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsJeremiah 4:15 For a voice declareth from Dan, and publisheth affliction from mount Ephraim.Ver. 15. For a voice declareth from Dan.] Which was first called Laish, then Dan, and after that, in honour of Tiberius Caesar, Caesarea Philippi. It was the utmost bound of Israel northward; and therehence came a rumour of the enemy entering and making his first impression into the land, and so, by Mount Ephraim, to the Jews of Jerusalem. This Jeremiah, by a spirit of prophecy, foretelleth long before, against their vain confidence of better. And publisheth affliction.] The same Hebrew word signifieth vanity or iniquity in the verse aforegoing. Sin is the mother of misery and molestation. Joseph.…
Read John Trapp on Jeremiah 4 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(15) Dan . . . Mount Ephraim.—The two places are chosen, not like Dan and Beer-sheba, as extreme limits, but as stages in the march of the invader: first Dan (as in Jeremiah 8:16), the northernmost point (Deuteronomy 34:1; Judges 20:1) of the whole land of Israel, then Mount Ephraim, as the northern boundary of Judaea. The verbs grow in strength with the imagined nearness, first announce, as of a rumour from a distance, then proclaim, as of a danger more imminent. Affliction.—In the Hebrew the same word (aven) as in the “thoughts of vanity.” Playing on the two aspects of the word, the prophet says that aven comes as the penalty of aven—the “nothingness” of destruction as that of the…
Read Charles John Ellicott on Jeremiah 4 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 15. For a voice declareth from Dan] Dan was a city in the tribe of Dan, north of Jerusalem; the first city in Palestine, which occurs in the way from Babylon to Jerusalem. Affliction from Mount Ephraim.] Between Dan and Jerusalem are the mountains of Ephraim. These would be the first places attacked by the Chaldeans; and the rumour from thence would show that the land was invaded.
Read AdamClarke on Jeremiah 4 →CambridgeThe Cambridge Bible for Schools and Colleges15. The connexion is, It is high time to amend, for, etc. a voice] better, Hark! one declareth. Dan] on the northern border of Palestine. See Deuteronomy 34:1. the hills of Ephraim] or, Mount Ephraim, the range dividing Ephraim from Judah, eight or ten miles at most from Jerusalem itself. The language thus intimates the rapid approach of the enemy. Cp. Isaiah 10:28 ff.
Read Cambridge on Jeremiah 4 →Albert Barnes1798–1870Barnes' Notes on the BibleDan - The border-town of Palestine on the north Deuteronomy 34:1. Mount Ephraim - The northern boundary of Judaea itself.
Read Albert Barnes on Jeremiah 4 →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
For a voice resounds from Dan, proclaiming disaster from the hills of Ephraim.
For a voice declares from Dan, and publishes evil from the hills of Ephraim:
For a voice resounds from Dan, proclaiming disaster from the hills of Ephraim.
For messengers are coming, heralding disaster, from the city of Dan and from the hills of Ephraim.
Tyndale line
For a voice declareth from Dan, and publisheth affliction from mount Ephraim.
For a voice declareth from Dan, and publisheth evil from the hills of Ephraim.
For a voice declareth from Dan, and publisheth evil from the hills of Ephraim:
For a voice declareth from Dan, and publisheth affliction from mount Ephraim.
For a voyce declareth from Dan, and publisheth affliction from mount Ephraim.
Strictly literal
For a voice declareth from Dan, and publisheth affliction from mount Ephraim.
For a voice is declaring from Dan, And sounding sorrow from mount Ephraim.
For a voice is declaring from Dan, || And sounding sorrow from Mount Ephraim:
For a voice declareth from Dan, and publisheth unhappiness from the mountain of Ephraim.
For a voice is bringing news from Dan, and the coming disaster is heard from the mountains of Ephraim.
From the Latin
For a voice of one declaring from Dan, and giving notice of the idol from mount Ephraim.
Simplified
News is shouted out from Dan, announcing disaster from the hills of Ephraim.
For a voice is sounding from Dan, giving out evil from the hills of Ephraim:
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 is consistent with the Septuagint, as all eight words match in meaning. The Dead Sea Scrolls show some restoration but agree with the essential content of the verse.
כִּ֛י ק֥וֹל מַגִּ֖יד מִדָּ֑ן וּמַשְׁמִ֥יעַ אָ֖וֶן מֵהַ֥ר אֶפְרָֽיִם׃
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.
[כי] [קול] [מגיד] [מדן] [ומשמיע] [און] מהר אפרים
2 words on the leather — 6 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 4:15
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.
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…
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)
N-ms — Noun common · masculine singular absoluteHNcmsa
נָגַד (nagad) is a Hebrew verb meaning to declare or tell, with implications of being conspicuous or manifesting something. It covers a range of meanings including to announce, report, and make known, often through spoken word. The entries indicate that it can also mean to expose or predict, and in the Hophil form, it refers to something being told or reported.
[נָגַד] 363 vb. be conspicuous
Hiph. declare, tell
Hoph. be told, announced, reported
base
H5046 נָגַד be conspicuous . declare, tell
. be told, announced, reported
5046 nagad naw-gad'
a primitive root; properly, to front, i.e. stand boldly out
opposite; by implication (causatively), to manifest;
figuratively, to announce (always by word of mouth to one
present); specifically, to expose, predict, explain,
praise:--bewray, X certainly, certify, declare(-ing),
denounce, expound, X fully, messenger, plainly, profess,
rehearse, report, shew (forth), speak, X surely, tell, utter.
נָגַד (na.gad) — to tell.
1) to be conspicuous, tell, make known
1a) (Hiphil) to tell, declare
1a1) to tell, announce, report
1a2) to declare, make known, expound
1a3) to inform of
1a4) to publish, declare, proclaim
1a5) to avow, acknowledge, confess
1a5a) messenger (participle)
1b) (Hophal) to be told, be announced, be reported
V-Hiphil — Verb · Hiphil · participle (active) masculine singularHVhrmsa
דָּן (Dan) means 'judge' and refers to the fifth son of Jacob and Bilhah. It encompasses the tribe descended from him and a city located in northern Israel, significant as a landmark in Palestine. The entries consistently highlight these aspects without notable disagreement.
דָּן n.pr.m. (judge)
son of Jacob and Bilhah
the tribe of Dan
a city on northern frontier of Israel at one of the sources of the Jordan
base
H1835 דָּן judge . son of Jacob and Bilhah
. the tribe of Dan
. a city on northern frontier of Israel at one of the sources of the Jordan
1835 Dan dawn
from 1777; judge; Dan, one of the sons of Jacob; also the
tribe descended from him, and its territory; likewise a place
in Palestine colonized by them:--Dan.
see HEBREW for 01777
דָּן (dan) — Dan.
§ Dan = "a judge"
1) the territory of the tribe of Dan 2) a city in Dan, the most northern landmark of Palestine
דָּן (dan) — Dan.
A man of the tribe of Dan living at the time of the Patriarchs, first mentioned at Gen.30.6;
son of: Israel (H3478) and Bilhah (H1090A);
brother of: Naphtali (H5321);
half-brother of: Reuben (H7205), Simeon (H8095), Levi (H3878), Judah (H3063), Gad (H1410), Asher (H0836), Issachar (H3485), Zebulun (H2074), Dinah (H1783), Joseph (H3130) and Benjamin (H1144);
father of: Hushim (H2366B)
§ Dan = "a judge"
1) the 5th son of Jacob, the 1st of Bilhah, Rachel's handmaid
2) the tribe descended from Dan, the son of Jacob
3) a city in Dan, the most northern landmark of Palestine
Prep | N-proper — Preposition · noun properHR/Npl
Dan
A judge. (1.) The fifth son of Jacob. His mother was Bilhah, Rachel’s maid (Gen. 30:6, “God hath judged me”, Heb. dananni). The blessing pronounced on him by his father was, “Dan shall judge his people” (49:16), probably in allusion to the judgeship of Samson, who was of the tribe of Dan.
The tribe of Dan had their place in the march through the wilderness on the north side of the tabernacle (Num. 2:25, 31; 10:25). It was the last of the tribes to receive a portion in the Land of Promise. Its position and extent are described in Josh. 19:40-48.
The territory of Dan extended from the west of that of Ephraim and Benjamin to the sea. It was a small territory, but was very fertile. It included in it, among others, the…
(a judge). The fifth son of Jacob, and the first of Bilhah, Rachel’s maid. (Genesis 30:6) (B.C. after 1753.) The origin of the name is given in the exclamation of Rachel. The records of Dan are unusually meagre. Only one son is attributed to him, (Genesis 46:23) but his tribe was, with the exception of Judah, the most numerous of all. In the division of the promised land Dan was the last of the tribes to receive his portion, which was the smallest of the twelve. (Joshua 19:48) But notwithstanding its smallness it had eminent natural advantages. On the north and east it was completely embraced by its two brother tribes Ephraim and Benjamin, while on the southeast and south it joined Judah, and was thus surrounded by the three…
A judge,
1. A son of Jacob by Bilhah, Ge 30:3 35:25. The tribe of Dan was second only to that of Judah in numbers before entering Canaan, Nu 1:39 26:43. A portion was assigned to Dan, extending southeast from the seacoast near Joppa. It bordered on the land of the Philistines, with whom the tribe of Dan had much to do, Jud 13:1-16:31. Their territory was fertile, but small, and the natives were powerful. A part of the tribe therefore sought and conquered another home, Jos 19:1-51 Jud 18:1-31
judgment; he that judges
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-Hiphil — Conjunction · verb hiphil participle (active) masculine singularHC/Vhrmsa
אָ֫וֶן (aven) encompasses meanings related to trouble, sorrow, and wickedness. It may also refer to idolatry and the concept of vanity or nothingness. The entries suggest a range of negative connotations, including affliction and iniquity, indicating a strong moral or ethical dimension. There are no significant disagreements among the lexicons.
אָ֫וֶן 85 n.m. trouble, sorrow, wickedness
trouble, sorrow
idolatry
trouble of iniquity, wickedness
base
H205 אָ֫וֶן trouble, sorrow, wickedness
205 'aven aw-ven'
from an unused root perhaps meaning properly, to pant (hence,
to exert oneself, usually in vain; to come to naught);
strictly nothingness; also trouble. vanity, wickedness;
specifically an idol:--affliction, evil, false, idol,
iniquity, mischief, mourners(-ing), naught, sorrow, unjust,
unrighteous, vain ,vanity, wicked(-ness). Compare 369.
see HEBREW for 0369
אָ֫וֶן (a.ven) — evil: wickedness.
1) trouble, wickedness, sorrow
1a) trouble, sorrow
1b) idolatry
1c) trouble of iniquity, wickedness
Also means: a.ven (אָ֫וֶן ": trouble" H0205H)
אָ֫וֶן (a.ven) — evil: trouble.
1) trouble, wickedness, sorrow
1a) trouble, sorrow
1b) idolatry
1c) trouble of iniquity, wickedness
N-ms — Noun common · masculine singular absoluteHNcmsa
→ BORROWING Mt 6:25-34; Mr 5:35,36; Joh 14:1; 16:6,7; Php 4:6; 1Pe 5:7
See AFFLICTION
See SUFFERING
→ INSTANCES OF
Israelites at the Red Sea Ex 14:10-12
About water Ex 15:23-25; 17:2,3; Nu 20:1-13
Food Ex 16:2,3; Nu 11:4-33
When Moses waited upon the mountain Ex 32:1
הַר (har) means 'mountain' or 'hill,' and can refer to a range of hills or hill-country. It is derived from a root that suggests elevation and can be used figuratively. The entries consistently highlight its geographical connotations without significant disagreement.
הַר 568 n.m. mountain, hill, hill-country
mountain, hill
hill-country, mountain-region
base
H2022 הַר mountain, hill, hill-country
2022 har har
a shortened form of 2042; a mountain or range of hills
(sometimes used figuratively):--hill (country), mount(-ain), X
promotion.
see HEBREW for 02042
הַר (har) — mountain: mount.
: mount/hill
hill, mountain, hill country, mount
הַר (har) — mountain: hill country.
: hill_country
hill, mountain, hill country, mount
A sub-meaning of har (הַר ": mount" H2022)
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…
אֶפְרַ֫יִם (Ephrayim) refers to Ephraim, a son of Joseph and Asenath, and the tribe descended from him. The term signifies 'double fruit' and encompasses various meanings, including a geographical region, a chief gate of Jerusalem, and a reference to the northern kingdom. Notably, it appears in Genesis 41:52.
אֶפְרַ֫יִם n.pr.m. Ephraim
base
H669 אֶפְרַ֫יִם Ephraim
669 'Ephrayim ef-rah'-yim
dual of masculine form of 672; double fruit; Ephrajim, a son
of Joseph; also the tribe descended from him, and its
territory:--Ephraim, Ephraimites.
see HEBREW for 0672
אֶפְרַ֫יִם (eph.ra.yim) — Ephraim.
A man living at the time of the Patriarchs, first mentioned at Gen.41.52;
son of: Joseph (H3130) and Asenath (H0621);
brother of: Manasseh (H4519);
father of: Shuthelah (H7803), Becher (H1071H), Tahan (H8465), Ezer (H5827), Elead (H0496) and Beriah (H1283H); also called Ephrathite (NIV: Ephraimite) at 1Sa.1.1; Ephron (Qere, KJV: Ephrain) at 2Ch.13.19;
§ Ephraim = "double ash-heap: I shall be doubly fruitful"
1) second son of Joseph, blessed by him and given preference over first son, Manasseh
2) the tribe, Ephraim
3) the mountain country of Ephraim
4) sometimes used name for the northern kingdom (Hosea or Isaiah)
5) a city near Baal-hazor
6) a chief gate of Jerusalem
אֶפְרַ֫יִם (eph.ra.yim) — Ephraim (Gate).
§ Ephraim = "double ash-heap: I shall be doubly fruitful"
a chief gate of Jerusalem
N-proper — Noun proper masculineHNpm
Ephraim
Double fruitfulness (“for God had made him fruitful in the land of his affliction”). The second son of Joseph, born in Egypt (Gen. 41:52; 46:20). The first incident recorded regarding him is his being placed, along with his brother Manasseh, before their grandfather, Jacob, that he might bless them (48:10; comp. 27:1). The intention of Joseph was that the right hand of the aged patriarch should be placed on the head of the elder of the two; but Jacob set Ephraim the younger before his brother, “guiding his hands wittingly.” Before Joseph’s death, Ephraim’s family had reached the third generation (Gen. 50:23).
a city "in the district near the wilderness" to which our Lord retired with his disciples when threatened with violence by the priests. (John 11:54)
The second son of Joseph, born in Egypt, Ge 41:52. Although the youngest, he yet had the chief blessing of his grandfather Jacob, and the tribe was always more distinguished than that of Manasseh, Ge 48:8-20 Nu 2:18-21. The portion of Ephraim was large and central, and embraced some of the most fertile land in all Canaan. It extended from the Mediterranean across to the Jordan, north of the portions of Dan and Benjamin and included Shiloh, Shechem, etc. A range of mountainous country, which runs through it, is called "the mountains of Ephraim," or "mount Ephraim." This extends also farther south into the portion of Judah, and is there called "the mountains of Judah." Samaria, the capital of the ten tribes, being in Ephraim…
fruitful; increasing