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Shema

שָׁמַעshâma' (Strong's #8085, x1160) is best translated by a combination of four English words, "hear, heed, understand and obey". In all it occurs over a thousand times in Scripture, often in key verses and is translated variously in the KJV, for example, by hear x785, hearken x196, obey x81, understand x9, obedient x8. We find it in biblical names such as Ishmael (Strong's #3458) "God hears" (); Simeon (Strong's #8095) "he who hears" (); and Samuel (Strong's #8050) "he who hears God" ().

Shema

Shema שָׁמַעshâma' (Strong's #8085, x1160) is best translated by a combination of four English words, "hear, heed, understand and obey". In all it occurs over a thousand times in Scripture, often in key verses and is translated variously in the KJV, for example, by hear x785, hearken x196, obey x81, understand x9, obedient x8. We find it in biblical names such as Ishmael (Strong's #3458) "God hears" (); Simeon (Strong's #8095) "he who hears" (); and Samuel (Strong's #8050) "he who hears God" ().

שָׁמַעshâma' (Strong's #8085, x1160) is best translated by a combination of four English words, "hear, heed, understand and obey". In all it occurs over a thousand times in Scripture, often in key verses and is translated variously in the KJV, for example, by hear x785, hearken x196, obey x81, understand x9, obedient x8. We find it in biblical names such as Ishmael (Strong's #3458) "God hears" (); Simeon (Strong's #8095) "he who hears" (); and Samuel (Strong's #8050) "he who hears God" ().

The first use of שָׁמַעshâma' is in the context of hearing God's voice, and walking with God, unfortunately the first use is negative in that Adam only shâma'-s God after he has already shâma'-d Eve, who in turn has shâma'-d the serpent, as a result Adam's response is fear and flight rather than hear and delight! In Abraham not only listens but "obeys" Sarai's voice, he didn't just hear her, he did what he was told! However negative the consequences!

שָׁמַעshâma' (Strong's #8085, x1160) is best translated by a combination of four English words, "hear, heed, understand and obey". In all it occurs over a thousand times in Scripture, often in key verses and is translated variously in the KJV, for example, by hear x785, hearken x196, obey x81, understand x9, obedient x8. We find it in biblical names such as Ishmael (Strong's #3458) "God hears" (); Simeon (Strong's #8095) "he who hears" (); and Samuel (Strong's #8050) "he who hears God" ().

The first use of שָׁמַעshâma' is in the context of hearing God's voice, and walking with God, unfortunately the first use is negative in that Adam only shâma'-s God after he has already shâma'-d Eve, who in turn has shâma'-d the serpent, as a result Adam's response is fear and flight rather than hear and delight! In Abraham not only listens but "obeys" Sarai's voice, he didn't just hear her, he did what he was told! However negative the consequences!

שָׁמַעshâma' can range in meaning from merely hearing a sound, thouggh usually the sound of a voice, through to the kind of hearing that indicates assent and action such as in the hearing of Manoah's prayer () or the non-hearing of the prayers of sinners (; ). Clearly, hearing means response and non-response in these cases. Micah expresses the beautiful words yish'mâ'ênîy 'elôhây "My God will hear me".

The first use of שָׁמַעshâma' is in the context of hearing God's voice, and walking with God, unfortunately the first use is negative in that Adam only shâma'-s God after he has already shâma'-d Eve, who in turn has shâma'-d the serpent, as a result Adam's response is fear and flight rather than hear and delight! In Abraham not only listens but "obeys" Sarai's voice, he didn't just hear her, he did what he was told! However negative the consequences!

6And when the woman saw that the tree was good for food, and that it was pleasant to the eyes, and a tree to be desired to make one wise, she took of the fruit thereof, and did eat, and gave also unto her husband with her; and he did eat. 7And the eyes of them both were opened, and they knew that they were naked; and they sewed fig leaves together, and made themselves aprons. 8And they heard the voice of the Lord God walking in the garden in the cool of the day: and Adam and his wife hid themselves from the presence of the Lord God amongst the trees of the garden. 9And the Lord God called unto Adam, and said unto him, Where art thou? 10And he said, I heard thy voice in the garden, and I was afraid, because I was naked; and I hid myself. 11And he said, Who told thee that thou wast naked? Hast thou eaten of the tree, whereof I commanded thee that thou shouldest not eat? 12And the man said, The woman whom thou gavest to be with me, she gave me of the tree, and I did eat. 13And the Lord God said unto the woman, What is this that thou hast done? And the woman said, The serpent beguiled me, and I did eat. 14And the Lord God said unto the serpent, Because thou hast done this, thou art cursed above all cattle, and above every beast of the field; upon thy belly shalt thou go, and dust shalt thou eat all the days of thy life: 15And I will put enmity between thee and the woman, and between thy seed and her seed; it shall bruise thy head, and thou shalt bruise his heel. 16Unto the woman he said, I will greatly multiply thy sorrow and thy conception; in sorrow thou shalt bring forth children; and thy desire shall be to thy husband, and he shall rule over thee. 17And unto Adam he said, Because thou hast hearkened unto the voice of thy wife, and hast eaten of the tree, of which I commanded thee, saying, Thou shalt not eat of it: cursed is the ground for thy sake; in sorrow shalt thou eat of it all the days of thy life;

שָׁמַעshâma' can range in meaning from merely hearing a sound, thouggh usually the sound of a voice, through to the kind of hearing that indicates assent and action such as in the hearing of Manoah's prayer () or the non-hearing of the prayers of sinners (; ). Clearly, hearing means response and non-response in these cases. Micah expresses the beautiful words yish'mâ'ênîy 'elôhây "My God will hear me".

At the tower of Babel () the lip or languages of mankind were confused and henceforward men could no longer "hear" one another. Clearly, they could hear noise and strange accents, even foreign words, but they meant nothing to them, so the word implies "understanding" in this key situation.

שָׁמַעshâma' can range in meaning from merely hearing a sound, thouggh usually the sound of a voice, through to the kind of hearing that indicates assent and action such as in the hearing of Manoah's prayer () or the non-hearing of the prayers of sinners (; ). Clearly, hearing means response and non-response in these cases. Micah expresses the beautiful words yish'mâ'ênîy 'elôhây "My God will hear me".

The first use of שָׁמַעshâma' is in the context of hearing God's voice, and walking with God,

שָׁמַעshâma' can range in meaning from merely hearing a sound, thouggh usually the sound of a voice, through to the kind of hearing that indicates assent and action such as in the hearing of Manoah's prayer () or the non-hearing of the prayers of sinners (; ). Clearly, hearing means response and non-response in these cases. Micah expresses the beautiful words yish'mâ'ênîy 'elôhây "My God will hear me".

At the tower of Babel () the lip or languages of mankind were confused and henceforward men could no longer "hear" one another. Clearly, they could hear noise and strange accents, even foreign words, but they meant nothing to them, so the word implies "understanding" in this key situation.

שָׁמַעshâma' is used in the sense of discernment in when Joseph is described as one able to shâma' a dream for Pharoah. A chapter later (42:23) Joseph uses a language interpreter to speak to his brothers whilst they do not realise he can actually "understand" them all along.

In Abraham not only listens but "obeys" Sarai's voice, he didn't just hear her, he did what he was told! However negative the consequences!

At the tower of Babel () the lip or languages of mankind were confused and henceforward men could no longer "hear" one another. Clearly, they could hear noise and strange accents, even foreign words, but they meant nothing to them, so the word implies "understanding" in this key situation.

שָׁמַעshâma' is used in the sense of discernment in when Joseph is described as one able to shâma' a dream for Pharoah. A chapter later (42:23) Joseph uses a language interpreter to speak to his brothers whilst they do not realise he can actually "understand" them all along.

Probably the most famous use of שָׁמַעshâma' is in , "Hear, O Israel: The LORD our God, the LORD is one". The opening words of the Jewish Shema or creed.

שָׁמַעshâma' can range in meaning from merely hearing a sound, though usually the sound of a voice, through to the kind of hearing that indicates assent and action such as in the hearing of Manoah's prayer () or the non-hearing of the prayers of sinners (; ). Clearly, hearing means response and non-response in these cases. Micah expresses the beautiful words yish'mâ'ênîy 'elôhây "My God will hear me".

שָׁמַעshâma' is used in the sense of discernment in when Joseph is described as one able to shâma' a dream for Pharoah. A chapter later (42:23) Joseph uses a language interpreter to speak to his brothers whilst they do not realise he can actually "understand" them all along.

שָׁמַע

Probably the most famous use of שָׁמַעshâma' is in , "Hear, O Israel: The LORD our God, the LORD is one". The opening words of the Jewish Shema or creed.

Shema

שָׁמַעshâma' (Strong's #8085, x1160) is best translated by a combination of four English words, "hear, heed, understand and obey". In all it occurs over a thousand times in Scripture, often in key verses and is translated variously in the KJV, for example, by hear x785, hearken x196, obey x81, understand x9, obedient x8. We find it in biblical names such as Ishmael (Strong's #3458) "God hears" (); Simeon (Strong's #8095) "he who hears" (); and Samuel (Strong's #8050) "he who hears God" ().

The first use of שָׁמַעshâma' is in the context of hearing God's voice, and walking with God, unfortunately the first use is negative in that Adam only shâma'-s God after he has already shâma'-d Eve, who in turn has shâma'-d the serpent, as a result Adam's response is fear and flight rather than hear and delight! In Abraham not only listens but "obeys" Sarai's voice, he didn't just hear her, he did what he was told! However negative the consequences!

שָׁמַעshâma' can range in meaning from merely hearing a sound, thouggh usually the sound of a voice, through to the kind of hearing that indicates assent and action such as in the hearing of Manoah's prayer () or the non-hearing of the prayers of sinners (; ). Clearly, hearing means response and non-response in these cases. Micah expresses the beautiful words yish'mâ'ênîy 'elôhây "My God will hear me".

At the tower of Babel () the lip or languages of mankind were confused and henceforward men could no longer "hear" one another. Clearly, they could hear noise and strange accents, even foreign words, but they meant nothing to them, so the word implies "understanding" in this key situation.

שָׁמַעshâma' is used in the sense of discernment in when Joseph is described as one able to shâma' a dream for Pharoah. A chapter later (42:23) Joseph uses a language interpreter to speak to his brothers whilst they do not realise he can actually "understand" them all along.

Probably the most famous use of שָׁמַעshâma' is in , "Hear, O Israel: The LORD our God, the LORD is one". The opening words of the Jewish Shema or creed.

After the dispersion of Babel God calls and reforms a people for himself who will "hear and obey". At Sinai he gives them the book of the covenant through Moses, to which the people respond "we will do and obey" (). Interestingly "doing" precedes "obeying" and the latter is the word שָׁמַעshâma' again, literally then "we will do and hear".

God promises to set Israel "high above all the nations of the earth" if they will "really hear and obey" (; ), a phrase made up from a double use of שָׁמַעshâma'.

In the Greek Old Testament Septuagint שָׁמַעshâma' is often translated by hupakouô, "to hearken", this in turn is used in the New Testament with the sense of "to obey".

commands the future generations to שָׁמַעshâma' the Messianic Prophet like Moses. This represents and is Jesus, confirmed in the Gospels by the Bath Qol ("Daughter of the Voice") which speaks out of heaven like an echo of God's own voice saying, "This is My Son, the Beloved [a Messianic title], hear [Grk.: akouete = "to hear, hearken, understand, learn", in the Septuagint most commonly used for שָׁמַעshâma'] him!", (; ; ).

The New Testament's description of faith () as necessary for salvation and in order to please God () is said to come by hearing/shâma'-ing, i.e., by hearing, heeding, understanding and obeying. In the Gospels, too, hearing, understanding and obeying, are linked e.g., , the house upon the rock; and 11:28, Jesus' family are hearers and doers of the word. To hear is not enough, one must understand and act upon it, to these more shall be given ().

"Ears to hear" (; ,; ,; ; ; ; in to each of the 7 churches; 13:9) is an Hebraism (see ; ) meaning "he who has understanding and a desire to obey". Many times Jesus introduced his parables with "hear this parable...", i.e., understand it.

As if to make your own Amplified Bible try replacing each occurence of שָׁמַעshâma' with all four words "hear, heed, understand and obey", it may bring depth to the passage you hadn't seen before.shâma' is used in the sense of discernment in when Joseph is described as one able to shâma' a dream for Pharoah. A chapter later (42:23) Joseph uses a language interpreter to speak to his brothers whilst they do not realise he can actually "understand" them all along.