Job 39:7 — Word Study
WLCיִ֭שְׂחַק לַהֲמ֣וֹן קִרְיָ֑ה תְּשֻׁא֥וֹת נ֝וֹגֵ֗שׂ לֹ֣א יִשְׁמָֽע׃
BSAHe scornssâchaq▸ [laughs in contempt, mocks] the tumulthâmôwn [crowd, noisy multitude] of the cityqiryâh [town, urban area] and neverlôʼ hearsshâmaʻ▸ [listens to, pays attention to] the shoutstᵉshuʼâh [loud cries, clamor] of a drivernâgas [one who oppresses, exacts]
| Greek | English | Parsing |
|---|---|---|
| יִ֭שְׂחַק | it laughs | Verb, Qal, imperfect third person masculine singular |
| לַהֲמ֣וֹן | to [the] tumult of | Preposition, noun common masculine singular construct |
| קִרְיָ֑ה | a town | Noun common, feminine singular absolute |
| תְּשֻׁא֥וֹת | [the] shouting of | Noun common, feminine plural construct |
| נ֝וֹגֵ֗שׂ | a driver | Verb, Qal, participle (active) masculine singular |
| לֹ֣א | not | Particle |
| יִשְׁמָֽע׃ | it hears | Verb, Qal, imperfect third person masculine singular |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | He scorns the tumult of the city and never hears the shouts of a driver. |
| KJV | He scorneth the multitude of the city, neither regardeth he the crying of the driver. |
| ASV | He scorneth the tumult of the city, Neither heareth he the shoutings of the driver. |
| YLT | He doth laugh at the multitude of a city, The cries of an exactor he heareth not. |
| WEB | He scorns the tumult of the city, neither does he hear the shouting of the driver. |
| BBE | He makes sport of the noise of the town; the voice of the driver does not come to his ears; |
Where they part company is יִ֭שְׂחַק — see How Translations Differ.
One main clause followed by a negation and a secondary clause. The structure emphasizes the donkey's laughter and disregard for human noise.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbשָׂחַק
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 — Job 39:7
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 Nature of the Wild Donkeygenerated
Job 39:7 describes the wild donkey as a creature that laughs at the tumult of the city and ignores the shouts of those who drive it. This verse emphasizes the wild donkey's freedom from human concerns and its ability to thrive in the wilderness. The surrounding verses illustrate the wild donkey's habitat and behavior, contrasting it with the expectations of domesticated animals.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Job 39:18 | Yet when she proudly spreads her wings, she laughs at the horse and its rider. |
| 2 | Job 3:18 | The captives enjoy their ease; they do not hear the voice of the oppressor. |
| 3 | Isaiah 31:4 | For this is what the LORD has said to me: “Like a lion roaring or a young lion over its prey— and though a band of shepherds is called out against it, it is not terrified by their shouting or subdued by their clamor— so the LORD of Hosts will come down to do battle on Mount Zion and its heights. |
| 4 | Exodus 5:13–16 | The taskmasters kept pressing them, saying, “Fulfill your quota each day, just as you did when straw was provided.” |
| 5 | Isaiah 58:3 | “Why have we fasted, and You have not seen? Why have we humbled ourselves, and You have not noticed?” “Behold, on the day of your fast, you do as you please, and you oppress all your workers. |
The Treasury of Scripture Knowledge — 5 references, hung on the phrase they belong to
The Key Word — יִ֭שְׂחַק, Yis.chakgenerated
The verb שָׂחַק (sachaq) means to laugh, often in a way that conveys contempt or derision. It is used here to illustrate the wild donkey's scorn for the noise and chaos of human society, highlighting its independence and disdain for oppression.
In this context, the imperfect form indicates an ongoing action, suggesting that the wild donkey regularly laughs at the tumult. The choice of this verb emphasizes the donkey's carefree nature, unbothered by the pressures of urban life.
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 יִ֭שְׂחַק governs the clause, indicating the wild donkey's action. This is followed by a prepositional phrase describing the tumult, and a second clause that includes a negation and another verb indicating what the donkey does not hear.
The structure places emphasis on the donkey's laughter as a response to the noise of the city, contrasting its carefree nature with the oppressive sounds of urban life.
Septuagint Backgroundgenerated
The Septuagint translates יִ֭שְׂחַק as καταγελῶν, meaning 'laughing in contempt.' This choice aligns with the Hebrew meaning but adds a layer of interpretation, suggesting a more pronounced derision towards the tumult.
The Greek word for tumult, πολυοξλίας, indicates a multitude of noise, reinforcing the chaotic environment the wild donkey disregards.
In plain words — the whole versegenerated
Job 39:7 tells us that the wild donkey laughs at the noise of the city and does not listen to the cries of those who drive it. This shows the donkey's independence and carefree nature, as it ignores the chaos of human life.
Frequently Asked Questionsgenerated
It means the wild donkey disregards the noise and chaos of urban life, showing its independence from human concerns.
The donkey's nature is such that it is unconcerned with the commands or oppression of humans, reflecting its free spirit.
Unlike domesticated animals that may respond to human commands, the wild donkey represents freedom and a lack of attachment to human society.
The wild donkey teaches us about the value of independence and living free from the chaos of human expectations.
Reflection Questionsgenerated
- In what areas of my life do I feel confined by societal expectations, like a domesticated animal?
- How can I cultivate a sense of independence and freedom in my daily life?
- What lessons can I learn from the wild donkey's disregard for human chaos?
- How do I respond to the noise and tumult around me — do I allow it to affect my peace?
The early church on this verse — how the Fathers read it
The early Church Fathers provide insights into this verse, interpreting the wild donkey's scorn for the city's tumult as a metaphor for avoiding the evils of human society.
He scorneth the multitude of the city. 56. To scorn the multitude of the city, is to avoid the evil employments of human conversation, so as no longer to take pleasure in imitating the abandoned manners of earthly men, who,Early Church Fathers on Job 39 →
[ALLEGORICAL INTERPRETATION OF THE WILD ASS AS CHRIST - continued] He scorneth the multitude of the city. 69. That is, He despises the customs of human conversation.Early Church Fathers on Job 39 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Job 39:7 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleHe scorneth the multitude of the city,.... Choosing rather to be alone in the wilderness and free than to be among a multitude of men in a city, and be a slave as the tame ass; or it despises and
Read John Gill on Job 39 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryHe scorneth the multitude of the city, neither regardeth he the crying of the driver. Multitude - rather, din: he sets it at defiance, being far away from it in the freedom of the wilderness.
Read Robert Jamieson on Job 39 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleHe scorneth; either, 1. He feareth them not when they pursue him, because he is swift, and can easily escape them. Or, 2. He values them not, nor any provisions or advantages which he may have from them, but prefers a vagrant and solitary life in the wilderness before them. Or, 3. He disdains to submit himself to them, and resolutely maintains his own freedom. The multitude of the city: he mentions the city rather than the country, partly because there is the greatest multitude of people to pursue, and overtake, and subject him; and partly because there is the greatest plenty of all things to invite him; the fruits of the country being laid up in cities in greatest abundance. Neither…
Read Matthew Poole on Job 39 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsJob 39:7 He scorneth the multitude of the city, neither regardeth he the crying of the driver.Ver. 7. He scorneth the multitude of the city] Heb. He laugheth. Insignis metaphora. He would scorn to be set to work, as the tame ass is. Asinum oneramus et non curat, quia asinus est, saith Bernard, We load the ass, and he taketh it well for worth, because he is an ass. But the wild ass will not take so; he is not a beast born to bear burdens as the other. He is not tardum et pigrum animal as the other, a dull and slow creature; for which cause also, saith Bellarmine, God would none of him, Exodus 13:13; Exodus 34:20. Christ so far hateth dulness, that he bade Judas the traitor what he did do…
Read John Trapp on Job 39 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(7) The crying of the driver.—Or, the shoutings of the taskmaster. The word is the same as is applied to the taskmasters of Egypt, and this suggests the question whether or not there may be a reminiscence of that bondage here.
Read Charles John Ellicott on Job 39 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 7. He scorneth the multitude] He is so swift that he cannot be run or hunted down. See the description in Job 39:5.
Read AdamClarke on Job 39 →CambridgeThe Cambridge Bible for Schools and Colleges7. The verse reads, He scorneth the tumult of the city, And heareth not the shoutings of the driver. The wild ass is frequently referred to in the poetry of the Arabs, who were passionately fond of hunting it. Prof. Ahlwardt has collected from his unequalled reading in the Poets a list of statements regarding the creature which is of great interest (Chalef Elaḥ ?mar, pp. 341–360). The colour on the upper part of the body, the neck and higher part of the head is light bay, with a coffee-brown band running down the back to the tuft of the tail; between this band and the bay there is some white. The other parts are of a silver grey, tending to white on the under-side of the body. The animal is…
Read Cambridge on Job 39 →Albert Barnes1798–1870Barnes' Notes on the BibleHe scorneth the multitude of the city - That is, he sets all this at defiance; he is not intimidated by it. He finds his home far away from the city in the wild freedom of the wilderness.
Read Albert Barnes on Job 39 →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
He scorns the tumult of the city and never hears the shouts of a driver.
He scorns the tumult of the city, neither does he hear the shouting of the driver.
He scorns the tumult of the city and never hears the shouts of a driver.
It scorns the tumult in the town; it does not hear the shouts of a driver.
Tyndale line
He scorneth the multitude of the city, neither regardeth he the crying of the driver.
He scorneth the tumult of the city, Neither heareth he the shoutings of the driver.
He scorneth the tumult of the city, neither heareth he the shoutings of the driver.
He scorneth the multitude of the city, neither regardeth he the crying of the driver.
Yet their yong waxe fatte, and growe vp with corne: they goe foorth and returne not vnto them.
Strictly literal
He laugheth at the tumult of the city, and heareth not the shouts of the driver;
He doth laugh at the multitude of a city, The cries of an exactor he heareth not.
He laughs at the multitude of a city, || He does not hear the cries of an exactor.
He laugheth at the noise of a town, and the shoutings of the driver he heareth not.
He laughs in scorn at the noises in the city; he does not hear the driver's shouts.
From the Latin
He scorneth the multitude of the city, he heareth not the cry of the driver.
Simplified
It despises the noise of the city; it doesn't need to listen to the shouts of a driver.
He makes sport of the noise of the town; the voice of the driver does not come to his ears;
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 closely in wording, with six of the seven words matching. The Septuagint's word order differs, reflecting its own stylistic choices while retaining the original meaning.
יִ֭שְׂחַק לַהֲמ֣וֹן קִרְיָ֑ה תְּשֻׁא֥וֹת נ֝וֹגֵ֗שׂ לֹ֣א יִשְׁמָֽע׃
6 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 Job 39:7
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.
שָׂחַק (sachaq) is a Hebrew verb meaning to laugh, with connotations of playfulness and mockery. It can express laughter in pleasure or derision, as well as the act of playing or making sport. The entries indicate various forms, such as Qal for general laughter, Piel for making sport, and Hiphil for mockery.
שָׂחַק vb. laugh
Qal
laugh at
appar. of friendly laugh
sport, play
Pi.
make sport
jest
play
Hiph. (declar.) they uttered mockery
base
H7832 שָׂחַק laugh
7832 sachaq saw-khak'
a primitive root; to laugh (in pleasure or detraction); by
implication, to play:--deride, have in derision, laugh, make
merry, mock(-er), play, rejoice, (laugh to) scorn, be in
(make) sport.
שָׂחַק (sa.chaq) — to laugh.
1) to laugh, play, mock
1a) (Qal)
1a1) to laugh (usually in contempt or derision)
1a2) to sport, play
1b) (Piel)
1b1) to make sport
1b2) to jest
1b3) to play (including instrumental music, singing, dancing)
1c) (Hiphil) to laugh mockingly
V-Qal-Imperf-3ms — Verb · Qal · imperfect third person masculine singularHVqi3ms
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
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…
קִרְיָה (qiryah) means 'town' or 'city' and is derived from the root associated with building. It covers general, specific, collective, and indefinite uses of the term. The Aramaic equivalent is also קִרְיָה (qir.yah).
קִרְיָה n.f. town, city
base
H7151 קִרְיָה town, city
7151 qiryah kir-yaw'
from 7136 in the sense of flooring, i.e. building; a
city:--city.
see HEBREW for 07136
קִרְיָה (qir.yah) — town.
1) city, town
1a) in general
1b) in specific
1c) collective
1d) indefinite
Aramaic equivalent: qir.yah (קִרְיָה "town" H7149)
N-fs — Noun common · feminine singular absoluteHNcfsa
toun: This word is used to represent a number of different Hob terms in the Old Testament.
(1) When any explanatory word or attendant circumstances show that a "city" was unwalled, and sometimes in the contrary case (1Sa 23:7), the Hebrew `ir is translated "town" by the King James Version, and the Revised Version (British and American) generally agrees with it (De 3:5; 1Sa 27:5; Es 9:19).
(2) Both the King James Version and the Revised Version (British and American) translate chawwoth by "towns" (Nu 32:41; Jos 13:30; 1Ki…
→ See CITY
תְּשֻׁאָה (tshu'ah) refers to a loud noise or clamor, often associated with devastation or a storm. It is derived from a root meaning to crash or shout. The term encompasses meanings like crying and stirring, indicating a range of loud sounds.
[תְּשֻׁאָה] n.f. noise (prop. of devastation, storm)
base
H8663 תְּשֻׁאָה noise (prop. of devastation, storm)
8663 tshu'ah tesh-oo-aw'
from 7722; a crashing or loud clamor:--crying, noise,
shouting, stir.
see HEBREW for 07722
תְּשֻׁאָה (te.shu.ah) — shout.
noise, clamour
Also means: sha.vah (שָׁוָה "storm" H7738)
N-fp — Noun common · feminine plural constructHNcfpc
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
The Hebrew word נָגַשׂ (nagas) is a primitive root meaning to press, drive, or oppress. It covers a range of actions including exacting tribute and tyrannizing others, with related forms indicating a driver or taskmaster. The Niphal form suggests being hard pressed, often in contexts of suffering or oppression.
[נָגַשׂ] vb. press, drive, oppress, exact
Qal
press, drive to work
exact
Pt. (= subst.) driver, taskmaster
Niph. hard pressed by enemy; treated harshly of suffering servant of י׳; recipr. tyrannize over each other
base
H5065 נָגַשׂ press, drive, oppress, exact .. press, drive to work
. exact
. Pt. (= subst.) driver, taskmaster
. hard pressed by enemy; treated harshly of suffering servant of י׳; recipr. tyrannize over each other
5065 nagas naw-gas'
a primitive root; to drive (an animal, a workman, a debtor,
an army); by implication, to tax, harass,
tyrannize:--distress, driver, exact(-or), oppress(-or), X
raiser of taxes, taskmaster.
נָגַשׂ (na.ga.s) — to oppress.
1) to press, drive, oppress, exact, exert demanding pressure
1a) (Qal)
1a1) to press, drive
1a2) to exact
1a3) driver, taskmaster, ruler, oppressor, tyrant, lord, exactor of tribute (participle)
1b) (Niphal) to be hard pressed
V-Qal — Verb · Qal · participle (active) masculine singularHVqrmsa
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-Qal-Imperf-3ms — Verb · Qal · imperfect third person masculine singularHVqi3ms