Proverbs 5:13 — Word Study
WLCוְֽלֹא־ שָׁ֭מַעְתִּי בְּק֣וֹל מוֹרָ֑י וְ֝לִֽמְלַמְּדַ֗י לֹא־ הִטִּ֥יתִי אָזְנִֽי׃
BSAI did notlôʼ [not obey, failed to heed] listenshâmaʻ■ [to hear and obey] to the voiceqôwl [sound or utterance] [or]lôʼ inclinenâṭâh■ [to stretch, to bend] my earʼôzen [organ of hearing, attention] to my mentorslâmad [those who teach, instruct me, my directors]
| Greek | English | Parsing |
|---|---|---|
| וְֽלֹא־ | and not | Conjunction, particle |
| שָׁ֭מַעְתִּי | I listened | Verb, Qal, perfect first person common singular |
| בְּק֣וֹל | to [the] voice of | Preposition, noun common masculine singular construct |
| מוֹרָ֑י | instructor my | Noun common masculine plural construct, suffix |
| וְ֝לִֽמְלַמְּדַ֗י | and to teachers my | Conjunction, preposition, verb piel participle (active) masculine plural common |
| לֹא־ | not | Particle |
| הִטִּ֥יתִי | I inclined | Verb, Hiphil, perfect first person common singular |
| אָזְנִֽי׃ | ear my | Noun common feminine singular construct, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | I did not listen to the voice of my teachers or incline my ear to my mentors. |
| KJV | And have not obeyed the voice of my teachers, nor inclined mine ear to them that instructed me! |
| ASV | Neither have I obeyed the voice of my teachers, Nor inclined mine ear to them that instructed me! |
| YLT | And I have not hearkened to the voice of my directors, And to my teachers have not inclined mine ear. |
| WEB | I haven’t obeyed the voice of my teachers, nor turned my ear to those who instructed me! |
| BBE | I did not give attention to the voice of my teachers, my ear was not turned to those who were guiding me! |
Where they part company is in the phrasing of the speaker's failure to listen — see How Translations Differ.
The sentence has one main clause followed by two subordinate phrases, highlighting the speaker's neglect of both listening and inclining.
6 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbשָׁמַע
The sentence as the grammar sees it Open the tree ›
Every word here is used elsewhere in the Old Testament.
Bars are logarithmic — אֵת, the commonest word in the Hebrew Bible, stands about 11,000 times, so a linear scale would leave everything else invisible. Click a row to open that word.
Deep Study — Proverbs 5:13
Sections marked generated are written from the data on this page rather than by a named author. Everything else — the lexicon entries, the cross references, the manuscript readings, the counts — is quoted from its source unchanged.
Context — A Warning Against Adulterygenerated
Proverbs 5:13 highlights the importance of listening to wise counsel, particularly in the context of moral choices. The speaker laments their failure to heed the advice of their teachers and mentors, which serves as a cautionary tale about the consequences of neglecting guidance. This verse is part of a larger discourse on the dangers of infidelity and the value of wisdom, as seen throughout the book of Proverbs.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Luke 15:18 | I will get up and go back to my father and say to him, “Father, I have sinned against heaven and against you. |
| 2 | 1 Thessalonians 4:8 | Anyone, then, who rejects this command does not reject man but God, the very One who gives you His Holy Spirit. |
| 3 | 1 Thessalonians 5:12–13 | But we ask you, brothers, to acknowledge those who work diligently among you, who preside over you in the Lord and give you instruction. |
| 4 | Hebrews 13:7 | Remember your leaders who spoke the word of God to you. Consider the outcome of their way of life and imitate their faith. |
The Treasury of Scripture Knowledge — 4 references, hung on the phrase they belong to
The Key Word — שָׁ֭מַעְתִּי, Sha.ma'.tigenerated
The verb שָׁמַע (shama`) means 'to hear' and encompasses listening, obeying, and understanding. It is a Qal perfect form, indicating a completed action in the first person singular — the speaker acknowledges their past failure to listen.
In the context of this verse, the act of hearing is not merely auditory; it implies an obligation to respond and obey the teachings received. This highlights the expectation that wisdom should lead to action.
How Translations Differ — measured against the Berean Standard Biblegenerated
All translations agree that the speaker did not listen to their teachers.
Sentence Structuregenerated
The finite verb שָׁ֭מַעְתִּי, I listened, governs the main clause, with two phrases following: a prepositional phrase indicating what was not listened to and another verb indicating the action of inclining the ear. This structure emphasizes the speaker's neglect of both listening and inclining.
The sentence flows from the acknowledgment of not listening to the voice of teachers to the act of not inclining the ear, creating a parallelism that underscores the speaker's disobedience.
Septuagint Backgroundgenerated
The Septuagint translates שָׁ֭מַעְתִּי as ἤκουον (ēkouon), meaning 'I heard.' This choice maintains the focus on the act of listening but does not carry the same implication of obedience found in the Hebrew.
The use of ἤκουον suggests a more passive reception of sound, which may imply a lack of responsibility for the consequences of not acting on the advice given.
In plain words — the whole versegenerated
Proverbs 5:13 expresses regret for not listening to the guidance of teachers and mentors. The speaker reflects on the importance of heeding wise counsel to avoid negative outcomes, emphasizing the value of wisdom in making moral decisions.
Frequently Asked Questionsgenerated
Listening to teachers means paying attention to their guidance and applying their wisdom in life decisions.
Mentors provide valuable insights and experiences that can help navigate challenges and avoid pitfalls.
Ignoring wise counsel can lead to poor decisions and negative outcomes, as highlighted in the surrounding verses of Proverbs.
To listen better, practice active listening, reflect on the advice given, and be willing to apply it in your life.
Reflection Questionsgenerated
- In what areas of my life do I need to be more receptive to wise counsel?
- How can I ensure that I am actively listening to the guidance of my mentors?
- What experiences have I had that demonstrate the importance of listening to advice?
- How can I apply the lessons from this verse to my daily decision-making?
Commentators on this verse — 6 expositors, verse by verse
Each of these wrote on Proverbs 5:13 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd have not obeyed the voice of my teachers,.... Parents, tutors, masters, and ministers of the word; neither regarded the advice of parents, nor the instructions of tutors, nor the commands of
Read John Gill on Proverbs 5 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd have not obeyed the voice of my teachers, nor inclined mine ear to them that instructed me! And have not obeyed the voice of my teachers, nor inclined mine ear to them that instructed me!
Read Robert Jamieson on Proverbs 5 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleOf my teachers; of my parents, and friends, and ministers, who faithfully and seasonably informed me of those mischiefs and miseries which now I feel.
Read Matthew Poole on Proverbs 5 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsProverbs 5:13 And have not obeyed the voice of my teachers, nor inclined mine ear to them that instructed me!Ver. 13. Nor inclined mine ear.] I would not so much as hear them, nmch less obey their voice. Intus existens prohibet alienum. The songs of those syrens had so enchanted him, that it was past time of day to give him counsel. If you speak against his sweet sin, and dissuade him from that, he shrinks back into the shell, and lets his hood hearken. All that is of ‘ Davy Dutton’ s dream,’ as the proverb is, and therefore, Surdo fabulam, he will in nowise give ear to you.
Read John Trapp on Proverbs 5 →CambridgeThe Cambridge Bible for Schools and Colleges11–14. The pangs of remorse and the upbraidings of conscience form the terrible climax to the loss of honour and health and substance. “ ‘Going down to the chambers of death,’ wise too late, the victim of his own sins remembers with unspeakable agony the voice of his teachers, the efforts of those who wished to instruct him.”—Horton.
Read Cambridge on Proverbs 5 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible12, 13. How have I — The repentance and lamentation here exhibited are of the bitterest kind. “In the line of my duty,” says Dr. A.
Read Daniel Denison Whedon on Proverbs 5 →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
I did not listen to the voice of my teachers or incline my ear to my mentors.
I haven’t obeyed the voice of my teachers, nor turned my ear to those who instructed me!
I did not listen to the voice of my teachers or incline my ear to my mentors.
For I did not obey my teachers and I did not heed my instructors.
Tyndale line
And have not obeyed the voice of my teachers, nor inclined mine ear to them that instructed me!
Neither have I obeyed the voice of my teachers, Nor inclined mine ear to them that instructed me!
Neither have I obeyed the voice of my teachers, nor inclined mine ear to them that instructed me!
And have not obeyed the voice of my teachers, nor inclined my ear to them that instructed me!
And haue not obeied the voyce of them that taught mee, nor enclined mine eare to them that instructed me!
Strictly literal
and I have not hearkened unto the voice of my teachers, nor inclined mine ear to those that instructed me;
And I have not hearkened to the voice of my directors, And to my teachers have not inclined mine ear.
And I have not listened to the voice of my teachers, || And have not inclined my ear to my teachers.
While I hearkened not to the voice of my instructors, and to my teachers I inclined not my ear;
I would not obey my teachers or incline my ear to my instructors.
From the Latin
And have not heard the voice of them that taught me, and have not inclined my ear to masters?
Simplified
I didn't listen to what my teacher said. I didn't pay attention to my instructors.
I did not give attention to the voice of my teachers, my ear was not turned to those who were guiding 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 of Proverbs 5:13 reads, "וְֽלֹא־ שָׁ֭מַעְתִּי בְּק֣וֹל מוֹרָ֑י וְ֝לִֽמְלַמְּדַ֗י לֹא־ הִטִּ֥יתִי אָזְנִֽי׃" which translates to, "I did not listen to the voice of my teachers or incline my ear to my mentors." The Septuagint agrees with the Masoretic Text in terms of the words used, matching all eight words in a word-by-word correspondence. This indicates that both texts convey the same essential message without significant differences in wording or meaning. However, the Septuagint's structure may differ slightly due to its own syntax and article usage, but the content remains consistent with the Masoretic Text.
וְֽלֹא־ שָׁ֭מַעְתִּי בְּק֣וֹל מוֹרָ֑י וְ֝לִֽמְלַמְּדַ֗י לֹא־ הִטִּ֥יתִי אָזְנִֽי׃
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.
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 5:13
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.
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)
Conj | Part — Conjunction · particleHC/Tn
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-Perf-1cs — Verb · Qal · perfect first person common singularHVqp1cs
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…
מוֹרֶה (mowreh) primarily means '(early) rain' but can also refer to a 'teacher' or 'teaching.' It is derived from the root meaning 'to shoot' or 'to flow.' The entries indicate its dual usage in contexts related to both weather and education.
מוֹרֶה n.m. (early) rain
base
H4175 מוֹרֶה
4175 mowreh mo-reh'
from 3384; an archer; also teacher or teaching; also the
early rain (see 3138):--(early) rain.
see HEBREW for 03384
see HEBREW for 03138
מוֹרֶה (mo.reh) — rain/teacher.
1) (early) rain
2) (TWOT) teacher
HNcmpc/Sp1bs — Noun common masculine plural construct · suffixHNcmpc/Sp1bs
לָמַד (lamad) is a Hebrew verb meaning to learn or teach. It encompasses the ideas of exercising in a skill, being trained, and instructing others. The root suggests a connection to motivation or incentive, as seen in the context of teaching with a rod. The verb appears in various forms, including Qal (to learn), Piel (to teach), and Pual (to be taught).
לָמַד vb. exercise in, learn
Qal learn something
Piel teach
Pual trained; taught
base
H3925 לָמַד exercise in, learn .learn something
.teach
.trained; taught
3925 lamad law-mad'
a primitive root; properly, to goad, i.e. (by implication) to
teach (the rod being an Oriental incentive):(un-) accustomed,
X diligently, expert, instruct, learn, skilful, teach(-er, -
ing).
לָמַד (la.mad) — to learn: teach.
: teach
1) to learn. teach, exercise in
1a) (Qal) to learn
1b) (Piel) to teach
1c) (Pual) to be taught, be trained
Also means: la.mad (לָמַד ": learn" H3925H)
לָמַד (la.mad) — to learn: learn.
: learn
1) to learn. teach, exercise in
1a) (Qal) to learn
1b) (Piel) to teach
1c) (Pual) to be taught, be trained
Conj | Prep | V-Piel | Suff — Conjunction · preposition · verb piel participle (active) masculine plural common · suffixHC/R/Vprmpc/Sp1bs
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
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-Hiphil-Perf-1cs — Verb · Hiphil · perfect first person common singularHVhp1cs
The Hebrew word אֹ֫זֶן (*ozen*) means 'ear' and is derived from a root that suggests broadness. It refers to the physical ear as well as the organ of hearing, and can also imply the act of revealing or receiving divine revelation. The term appears in contexts such as Exodus 29:20.
אֹ֫זֶן 188 n.f. Ex 29:20 ear
ear, as part of body
especially as organ of hearing
open ears of, reveal to
base
H241 אֹ֫זֶן ear
241 'ozen o'-zen
from 238; broadness. i.e. (concrete) the ear (from its form
in man):--+ advertise, audience, + displease, ear, hearing, +
show.
see HEBREW for 0238
אֹ֫זֶן (o.zen) — ear.
: ear
1) ear, as part of the body
2) ear, as organ of hearing
3) (subjective) to uncover the ear to reveal; the receiver of divine revelation
אֹ֫זֶן (o.zen) — ear: hearing.
: hearing
1) ear, as part of the body
2) ear, as organ of hearing
3) (subjective) to uncover the ear to reveal; the receiver of divine revelation
אֹ֫זֶן (o.zen) — ear: to ears.
: to[ears_of](PERSON)
1) ear, as part of the body
2) ear, as organ of hearing
3) (subjective) to uncover the ear to reveal; the receiver of divine revelation
N-fs | Suff — Noun common feminine singular construct · suffixHNcfsc/Sp1bs