Proverbs 1:24 — Word Study
WLCיַ֣עַן קָ֭רָאתִי וַתְּמָאֵ֑נוּ נָטִ֥יתִי יָ֝דִ֗י וְאֵ֣ין מַקְשִֽׁיב׃
BSABecauseyaʻan [for this reason, therefore] you refusedmâʼên▸ [rejected, said no to] my callqârâʼ■ [cry, invitation] and no oneʼayin tookqâshab [accepted, regarded] my outstretchednâṭâh■ [stretched out, extended] handyâd [an open hand; strength, a side or share]
| Greek | English | Parsing |
|---|---|---|
| יַ֣עַן | because | Conjunction |
| קָ֭רָאתִי | I called | Verb, Qal, perfect first person common singular |
| וַתְּמָאֵ֑נוּ | and you refused | Verb, Piel, sequential imperfect second person masculine plural |
| נָטִ֥יתִי | I offered | Verb, Qal, perfect first person common singular |
| יָ֝דִ֗י | hand my | Noun common both singular construct, suffix |
| וְאֵ֣ין | and there not | Conjunction, noun common masculine singular construct |
| מַקְשִֽׁיב׃ | [was] an attentive [one] | Verb, Hiphil, participle (active) masculine singular |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Because you refused my call, and no one took my outstretched hand, |
| KJV | ¶ Because I have called, and ye refused; I have stretched out my hand, and no man regarded; |
| ASV | Because I have called, and ye have refused; I have stretched out my hand, and no man hath regarded; |
| YLT | Because I have called, and ye refuse, I stretched out my hand, and none is attending, |
| WEB | Because I have called, and you have refused; I have stretched out my hand, and no one has paid attention; |
| BBE | Because your ears were shut to my voice; no one gave attention to my out-stretched hand; |
The translations agree on the core message of the verse, emphasizing the rejection of wisdom's call.
The structure features a main clause followed by a conjunction and a subordinate clause, illustrating the cause-and-effect relationship.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectקָשַׁב
verbקָרָא
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 — Proverbs 1:24
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 Call of Wisdomgenerated
Proverbs 1:24 illustrates the consequences of rejecting wisdom's call. Wisdom personified expresses sorrow that her invitation has been ignored, emphasizing the importance of heeding guidance. The surrounding verses highlight the offer of wisdom and the repercussions of neglecting it, showing a contrast between acceptance and refusal.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Isaiah 50:2 | Why was no one there when I arrived? Why did no one answer when I called? Is My hand too short to redeem you? Or do I lack the strength to deliver you? Behold, My rebuke dries up the sea; I turn the rivers into a desert; the fish rot for lack of water and die of thirst. |
| 2 | Isaiah 65:12 | I will destine you for the sword, and you will all kneel down to be slaughtered, because I called and you did not answer, I spoke and you did not listen; you did evil in My sight and chose that in which I did not delight.” |
| 3 | Isaiah 66:4 | So I will choose their punishment and I will bring terror upon them, because I called and no one answered, I spoke and no one listened. But they did evil in My sight and chose that in which I did not delight.” |
| 4 | Jeremiah 7:13 | And now, because you have done all these things, declares the LORD, and because I have spoken to you again and again but you would not listen, and I have called to you but you would not answer, |
| 5 | Ezekiel 8:18 | Therefore I will respond with wrath. I will not look on them with pity, nor will I spare them. Although they shout loudly in My ears, I will not listen to them.” |
The Treasury of Scripture Knowledge — 12 references, hung on the phrase they belong to
The Key Word — יַעַן, Ya.'angenerated
The word יַעַן (ya'an) is a conjunction meaning 'because' or 'therefore.' It introduces the reason for the lament expressed in this verse, underscoring the cause of the consequences that follow refusal. This word is often used to explain motivations behind actions, linking the refusal to the outcomes that will ensue.
In this context, it serves to connect the act of rejecting wisdom with the resulting lack of guidance, emphasizing the relationship between choices and their consequences.
How Translations Differ — measured against the Berean Standard Biblegenerated
The translations generally agree on the meaning of the verse.
Sentence Structuregenerated
The verse is structured around a finite verb, קָרָאתִי, I called, which governs the actions described. The sequence of clauses illustrates the cause-and-effect relationship: the refusal leads to the absence of response.
The sentence's flow emphasizes the progression from the call to the refusal, culminating in the acknowledgment of no one accepting wisdom's offer.
Septuagint Backgroundgenerated
The Septuagint translates יַעַן as ἐπειδὴ, meaning 'because' or 'since.' This choice reflects a direct correspondence in meaning, maintaining the causal relationship expressed in the Hebrew.
The translation captures the essence of the original text, reinforcing the theme of rejection and its implications.
In plain words — the whole versegenerated
Proverbs 1:24 shows that wisdom has called out, but people have rejected her invitation and not accepted her help. This verse warns about the consequences of ignoring wisdom and the guidance she offers.
Frequently Asked Questionsgenerated
Refusing wisdom's call means ignoring the guidance and insight that wisdom offers, which can lead to negative consequences in life.
Wisdom offers help through guidance, advice, and insight that can lead to better decision-making and understanding.
Rejecting wisdom can lead to confusion, missed opportunities, and difficulties in navigating life's challenges.
Being receptive involves actively seeking knowledge, listening to advice, and being open to learning from experiences and others.
Reflection Questionsgenerated
- In what areas of my life might I be ignoring wisdom's call?
- How can I cultivate a habit of listening for guidance in my decisions?
- What steps can I take to be more open to advice from others?
- How do I respond when I feel wisdom is stretching out a hand to me?
The early church on this verse — how the Fathers read it
Early commentators reference this verse to discuss the importance of heeding wisdom's call and the consequences of neglecting it.
If there is someone who meditates in the law of the Lord day and night, and if there is someone who is like the mouth of the just because he meditates on wisdom, he will be able to investigate diligently and find these things.Early Church Fathers on Proverbs 1 →
How then is the heaven stretched forth? Wisdom stretches it forth. For it is clear that wisdom stretches it forth in the text: "Since I stretched forth words and you did not pay attention." He speaks of words being stretched forth;Early Church Fathers on Proverbs 1 →
What room is there for just complaint when each suffers according to his deeds? There is this exception which I can easily prove, namely, we never suffer in proportion to our deeds,Early Church Fathers on Proverbs 1 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Proverbs 1:24 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleBecause I have called, and ye refused,.... This is to be understood not of the internal call of Wisdom, or Christ, which is by the special grace of his Spirit; is according to an eternal purpose, the
Read John Gill on Proverbs 1 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryBecause I have called, and ye refused; I have stretched out my hand, and no man regarded; Because I have called, and ye refused; I have stretched out my hand, and no man regarded.
Read Robert Jamieson on Proverbs 1 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleI have called, by my ministers, and by my judgments upon you or others, and by the motions of my Spirit and your own consciences. Stretched out my hand; offering grace and mercy to you, and earnestly inviting you to accept of it. Lest through your deafness or distance from me you should not hear, I have beckoned to you with my hand, which this phrase signifies, 65:2. No man regarded; few or none complied with it.
Read Matthew Poole on Proverbs 1 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsProverbs 1:24 Because I have called, and ye refused; I have stretched out my hand, and no man regarded;Ver. 24. Because I have called, and ye refused.] If any ask, why did God suffer them to refuse, and not make them yield? I answer with Augustine, Doctiorem quaerat, qui hanc quaestionem ei explicet: Let him look one that can tell him, for I cannot.
Read John Trapp on Proverbs 1 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(24) Because I have called.—Wisdom’s call having been rejected, she now changes her tone from “mercy” to “judgment” (Psalms 101:1). (Comp. Romans 10:21 : “All day long I have stretched forth my hands,” &c.)
Read Charles John Ellicott on Proverbs 1 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 24. Because I have called] These and the following words appear to be spoken of the persons who are described, Proverbs 1:11-19, who have refused to return from their evil ways till arrested by the hand of justice; and here the wise man points out their deplorable state. They are now about to suffer according to the demands of the law, for their depredations. They now wish they had been guided by wisdom, and had chosen the fear of the Lord; but it is too late: die they must, for their crimes are proved against them, and justice knows nothing of mercy. This, or something like this, must be the wise man's meaning; nor can any thing spoken here be considered as applying or applicable to…
Read AdamClarke on Proverbs 1 →CambridgeThe Cambridge Bible for Schools and Colleges24. The abruptness of the transition from gracious invitation to awful threatening has led to the suggestion that a pause is to be introduced between the two divisions (Proverbs 1:20-33) of this appeal of Wisdom. But, as Maurer points out, Proverbs 1:22 (How long!) shews, as do these Proverbs 1:24-25, that this is rather the last appeal of Wisdom than the first. She has already “all day long stretched forth her hands unto a disobedient and gainsaying people” (Isaiah 65:2; Romans 10:21). This is indicated by the LXX. by the tense used, ἐκάλουν, ἐξέτεινον. The rejection of her overtures has been persistent and scornful; and now by the very abruptness and sternness of her address she makes a…
Read Cambridge on Proverbs 1 →Albert Barnes1798–1870Barnes' Notes on the BibleThe threats and warnings of Wisdom are also foreshadowings of the teaching of Jesus. There will come a time when “too late” shall be written on all efforts, on all remorse. Compare Matthew 25:10, Matthew 25:30.
Read Albert Barnes on Proverbs 1 →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
Because you refused my call, and no one took my outstretched hand,
Because I have called, and you have refused; I have stretched out my hand, and no one has paid attention;
Because you refused my call, and no one took my outstretched hand,
However, because I called but you refused to listen, because I stretched out my hand but no one paid attention,
Tyndale line
¶ Because I have called, and ye refused; I have stretched out my hand, and no man regarded;
Because I have called, and ye have refused; I have stretched out my hand, and no man hath regarded;
Because I have called, and ye refused; I have stretched out my hand, and no man regarded;
Because I have called, and ye refused; I have stretched out my hand, and no man regarded;
Because I haue called, and ye refused: I haue stretched out mine hand, and none woulde regarde.
Strictly literal
Because I have called, and ye refused; I have stretched out my hand, and no one regarded;
Because I have called, and ye refuse, I stretched out my hand, and none is attending,
Because I have called, and you refuse, || I stretched out my hand, and none is attending,
Whereas I called, and ye refused; I stretched out my hand, and no man was attentive;
I have called, and you have refused to listen; I reached out with my hand, but there was no one who paid attention.
From the Latin
Because I called, and you refused: I stretched out my hand, and there was none that regarded.
Simplified
For I have called you, but you refused to listen; I reached out my hand to you, but you didn't care.
Because your ears were shut to my voice; no one gave attention to my out-stretched hand;
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 largely agree in content, with six out of seven words matching. The Septuagint's word order and phrasing differ, but the core message remains intact, emphasizing the rejection of wisdom's call.
יַ֣עַן קָ֭רָאתִי וַתְּמָאֵ֑נוּ נָטִ֥יתִי יָ֝דִ֗י וְאֵ֣ין מַקְשִֽׁיב׃
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 Proverbs 1:24
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.
יַעַן (ya`an) is primarily a conjunction or preposition meaning 'because' or 'on account of.' It conveys purpose or intention, indicating reasons or causes in sentences. The entries consistently emphasize its use in this context, with no significant disagreement among lexicons.
יַעַן 95 prop. subst. purpose, intention, but always used as prep. or conj. on account of, because
base
H3282 יַעַן prop. subst. purpose, intention, but always used as prep. or conj. on account of, because
3282 ya`an yah'-an
from an unused root meaning to pay attention; properly, heed;
by implication, purpose (sake or account); used adverbially to
indicate the reason or cause:--because (that), forasmuch (+
as), seeing then, + that, + wheras, + why.
יַעַן (ya.an) — because.
conj
1) because, therefore, because that, on account of
prep
2) because of, on account of
3) why (with interrogative pron)
Conj — ConjunctionHC
be-kos' (hina, "in order that"): "The multitude rebuked them, because (AV; the Revised Version (British and American) "that") they should hold their peace" (Mt 20:31).
The Hebrew word קָרָא (qara') is a primitive root meaning to call, proclaim, or read. It encompasses a range of actions including calling out, crying for help, reading aloud, and summoning. The word can also imply being called or named in various contexts. There are no significant disagreements among the lexicons regarding its meanings.
קָרָא 724 vb. call, proclaim, read
Qal
call, cry, utter a loud sound
call, cry
call unto some one
cry for help
proclaim
read aloud
read to oneself
summon
call = name
Niph.
reflex.
pass. be called
Pu. be called
base
H7121 קָרָא call, proclaim, read .. . call, cry, utter a loud sound
. call, cry
. . call unto some one
. cry for help
. proclaim
. . read aloud
. read to oneself
. summon
. call = name
. . reflex.
. pass. be called
. be called
7121 qara' kaw-raw'
a primitive root (rather identical with 7122 through the idea
of accosting a person met); to call out to (i.e. properly,
address by name, but used in a wide variety of
applications):--bewray (self), that are bidden, call (for,
forth, self, upon), cry (unto), (be) famous, guest, invite,
mention, (give) name, preach, (make) proclaim(- ation),
pronounce, publish, read, renowned, say.
see HEBREW for 07122
קָרָא (qa.ra) — to call: call to.
: call_to/invite/entreat
1) to call, call out, recite, read, cry out, proclaim
1a) (Qal)
1a1) to call, cry, utter a loud sound
1a2) to call unto, cry (for help), call (with name of God)
1a3) to proclaim
1a4) to read aloud, read (to oneself), read
1a5) to summon, invite, call for, call and commission, appoint, call and endow
1a6) to call, name, give name to, call by
1b) (Niphal)
1b1) to call oneself
1b2) to be called, be proclaimed, be read aloud, be summoned, be named
1c) (Pual) to be called, be named, be called out, be chosen
קָרָא (qa.ra) — to call: call by.
: call_by/name
1) to call, call out, recite, read, cry out, proclaim
1a) (Qal)
1a1) to call, cry, utter a loud sound
1a2) to call unto, cry (for help), call (with name of God)
1a3) to proclaim
1a4) to read aloud, read (to oneself), read
V-Qal-Perf-1cs — Verb · Qal · perfect first person common singularHVqp1cs
מָאֵן (ma'en) is a primitive root meaning to refuse. It is primarily used in the Piel form, indicating a strong refusal or rejection. The entries consistently emphasize this meaning without notable disagreement.
[מָאֵן] vb. Pi. refuse
base
H3985 מָאֵן refuse
3985 ma'en maw-ane'
a primitive root; to refuse:--refuse, X utterly.
מָאֵן (ma.en) — to refuse.
(Piel) to refuse
Conj | V-Piel-ConsecImperf-2mp — Verb · Piel · sequential imperfect second person masculine pluralHc/Vpw2mp
נָטָה (natah) is a Hebrew verb meaning to stretch out, spread out, or extend. It encompasses a wide range of actions, including bending, inclining, and pitching a tent. The word can also imply moral deflection or turning aside. The entries suggest various applications, from physical actions to metaphorical uses, but do not indicate significant disagreement among the lexicons.
נָטָה 215 vb. stretch out, spread out, extend, incline, bend
Qal
stretch out, extend, hand, rod
stretch line and plummet
= offer
Spread out, i.e. pitch, tent
Bend, turn, incline
Niph. be stretched out
Hiph.
rarely stretch out, hand
rarely spread out cloth on rock
usu. turn, incline
base
H5186 נָטָה stretch out, spread out, extend, incline, bend .. . stretch out, extend, hand, rod
. stretch line and plummet
. = offer
. Spread out, i.e. pitch, tent
. Bend, turn, incline
. be stretched out
. . rarely stretch out, hand
. rarely spread out cloth on rock
. usu. turn, incline
5186 natah naw-taw'
a primitive root; to stretch or spread out; by implication,
to bend away (including moral deflection); used in a great
variety of application (as follows):--+ afternoon, apply, bow
(down, - ing), carry aside, decline, deliver, extend, go down,
be gone, incline, intend, lay, let down, offer, outstretched,
overthrown, pervert, pitch, prolong, put away, shew, spread
(out), stretch (forth, out), take (aside), turn (aside, away),
wrest, cause to yield.
נָטָה (na.tah) — to stretch.
1) to stretch out, extend, spread out, pitch, turn, pervert, incline, bend, bow
1a) (Qal)
1a1) to stretch out, extend, stretch, offer
1a2) to spread out, pitch (tent)
1a3) to bend, turn, incline
1a3a) to turn aside, incline, decline, bend down
1a3b) to bend, bow
1a3c) to hold out, extend (fig.)
1b) (Niphal) to be stretched out
1c) (Hiphil)
1c1) to stretch out
1c2) to spread out
1c3) to turn, incline, influence, bend down, hold out, extend, thrust aside, thrust away
V-Qal-Perf-1cs — Verb · Qal · perfect first person common singularHVqp1cs
יָד (yad) means 'hand' and can also refer to strength or power in a figurative sense. It encompasses various technical uses, such as a sign or monument, parts or shares, and even specific components in construction, like axle-trees and supports for the laver. The word is versatile, appearing in both literal and metaphorical contexts.
יָד 1604 n.f. hand
hand
Fig. = strength, power
Fig. = side
יָד is used in various special, technical senses:—
sign, monument
part, fractional part or share
time, repetition
axle-trees
stays, supports for laver
tenons on sides of boards of tabernacle
a (beckoning) hand
יַד with prep.
base
H3027 יָד hand . hand
. Fig. = strength, power
. Fig. = side
. יָד is used in various special, technical senses:— . sign, monument
. part, fractional part or share
. time, repetition
. axle-trees
. stays, supports for laver
. tenons on sides of boards of tabernacle
. a (beckoning) hand
. יַד with prep.
3027 yad yawd
a primitive word; a hand (the open one (indicating power,
means, direction, etc.), in distinction from 3709, the closed
one); used (as noun, adverb, etc.) in a great variety of
applications, both literally and figuratively, both proximate
and remote (as follows):--(+ be) able, X about, + armholes,
at, axletree, because of, beside, border, X bounty, + broad,
(broken-)handed, X by, charge, coast, + consecrate, +
creditor, custody, debt, dominion, X enough, + fellowship,
force, X from, hand(-staves, -y work), X he, himself, X in,
labour, + large, ledge, (left-)handed, means, X mine,
ministry, near, X of, X order, ordinance, X our, parts, pain,
power, X presumptuously, service, side, sore, state, stay,
draw with strength, stroke, + swear, terror, X thee, X by
them, X themselves, X thine own, X thou, through, X throwing,
+ thumb, times, X to, X under, X us, X wait on, (way-)side,
יָד (yad) — hand.
: hand/arm[anatomy]
1) hand
1a) hand (of man)
1b) strength, power (fig.)
1c) side (of land), part, portion (metaph.) (fig.)
1d) (various special, technical senses)
1d1) sign, monument
1d2) part, fractional part, share
1d3) time, repetition
1d4) axle-trees, axle
1d5) stays, support (for laver)
1d6) tenons (in tabernacle)
1d7) a phallus, a hand (meaning unsure)
1d8) wrists
יָד (yad) — hand: power.
: hand/arm[anatomy]
1) hand
1a) hand (of man)
1b) strength, power (fig.)
1c) side (of land), part, portion (metaph.) (fig.)
1d) (various special, technical senses)
1d1) sign, monument
1d2) part, fractional part, share
1d3) time, repetition
1d4) axle-trees, axle
1d5) stays, support (for laver)
1d6) tenons (in tabernacle)
1d7) a phallus, a hand (meaning unsure)
1d8) wrists
יָד (yad) — hand: themselves.
: hand/arm[anatomy]
1) hand
1a) hand (of man)
1b) strength, power (fig.)
N-cs | Suff — Noun common both singular construct · suffixHNcbsc/Sp1bs
אַ֫יִן (ayin) primarily means 'nothing' or 'nought' and serves as a negative particle indicating absence or negation, such as 'is not' or 'there is not.' It can also express lack of possession or existence. The word is derived from a root meaning to be non-existent, and it appears frequently in various grammatical constructions.
אַ֫יִן, אָ֑֫יִן cstr. אֵין subst. prop. nothing, nought
to nothing, as nothing
cstr. אֵין, very freq. as particle of negation, is not, are not, was not, were not
אֵין לְ׳, with subst., or pron., there is (was) not to … = … have, has, had, etc. not
in circumst. clauses
with inf. and ל׳, it is not to …
with prefixes
base
H369 אַ֫יִן, אָ֑֫יִן cstr. אֵין subst. prop. nothing, nought . to nothing, as nothing
. cstr. אֵין, very freq. as particle of negation, is not, are not, was not, were not
. אֵין לְ׳, with subst., or pron., there is (was) not to … = … have, has, had, etc. not
. in circumst. clauses
. with inf. and ל׳, it is not to …
. with prefixes
369 'ayin ah'-yin
as if from a primitive root meaning to be nothing or not
exist; a non-entity; generally used as a negative
particle:--else, except, fail, (father-)less, be gone,
in(-curable), neither, never, no (where), none, nor, (any,
thing), not, nothing, to nought, past, un(-searchable),
well-nigh, without. Compare 370.
see HEBREW for 0370
אַ֫יִן (a.yin) — nothing.
1) nothing, not, nought n
1a) nothing, nought neg
1b) not
1c) to have not (of possession) adv
1d) without w/prep
1e) for lack of
Conj | Part — Conjunction · noun common masculine singular constructHC/Ncmsc
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 — Verb · Hiphil · participle (active) masculine singularHVhrmsa
wun.
See NUMBER.