Isaiah 3:5 — Word Study
WLCוְנִגַּ֣שׂ הָעָ֔ם אִ֥ישׁ בְּאִ֖ישׁ וְאִ֣ישׁ בְּרֵעֵ֑הוּ יִרְהֲב֗וּ הַנַּ֙עַר֙ בַּזָּקֵ֔ן וְהַנִּקְלֶ֖ה בַּנִּכְבָּֽד׃
BSAThe peopleʻam [a nation, a community] will oppress one anothernâgas [exert harsh control, mistreat] manʼîysh [an individual, a person] against manʼîysh neighborʼîysh [a close associate, a fellow citizen] against neighborrêaʻ the youngnaʻar [youths, those in their early years] will rise uprâhab▸ [be assertive, act proudly] against the oldzâqên [the elderly, those advanced in years] and the baseqâlâh [those of low moral character, the dishonorable] against the honorablekâbad [those of high esteem, the respected]
| Greek | English | Parsing |
|---|---|---|
| וְנִגַּ֣שׂ | and it will oppress | Verb, Niphal, sequential perfect third person masculine singular |
| הָעָ֔ם | the people | Particle, noun common masculine singular absolute |
| אִ֥ישׁ | each | Noun common, masculine singular absolute |
| בְּאִ֖ישׁ | a person | Preposition, noun common masculine singular absolute |
| וְאִ֣ישׁ | and each | Conjunction, noun common masculine singular absolute |
| בְּרֵעֵ֑הוּ | neighbor his | Preposition, noun common masculine singular construct, suffix |
| יִרְהֲב֗וּ | they will act insolently | Verb, Qal, imperfect third person masculine plural |
| הַנַּ֙עַר֙ | the youth[s] | Particle, noun common masculine singular absolute |
| בַּזָּקֵ֔ן | in the old [person] | Preposition |
| וְהַנִּקְלֶ֖ה | and the lightly esteemed | Conjunction, particle, verb niphal participle (active) masculine singular |
| בַּנִּכְבָּֽד׃ | in the honored | Preposition, verb niphal participle (active) masculine singular |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | The people will oppress one another, man against man, neighbor against neighbor; the young will rise up against the old, and the base against the honorable. |
| KJV | And the people shall be oppressed, every one by another, and every one by his neighbour: the child shall behave himself proudly against the ancient, and the base against the honourable. |
| ASV | And the people shall be oppressed, every one by another, and every one by his neighbor: the child shall behave himself proudly against the old man, and the base against the honorable. |
| YLT | And the people hath exacted — man upon man, Even a man on his neighbour, Enlarge themselves do the youths against the aged, And the lightly esteemed against the honoured. |
| WEB | The people will be oppressed, everyone by another, and everyone by his neighbor. The child will behave himself proudly against the old man, and the wicked against the honorable. |
| BBE | And the people will be crushed, every one by his neighbour; the young will be full of pride against the old, and those of low position will be lifted up against the noble. |
The translations agree on the meaning of נִגַּ֣שׂ — see How Translations Differ.
The sentence features a main clause followed by a series of contrasting phrases, emphasizing the social conflict.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbנָגַשׂ
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 — Isaiah 3:5
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 Prophetic Warninggenerated
Isaiah 3:5 presents a vivid picture of societal discord, where individuals oppress one another, highlighting the moral decay within the community. This passage reflects the consequences of turning away from God's ways, leading to a breakdown of relationships and authority. The prophet Isaiah warns that the young will act proudly against the old, and the dishonorable will rise against the respected, indicating a reversal of social order and values.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Isaiah 9:19–21 | By the wrath of the LORD of Hosts the land is scorched, and the people are fuel for the fire. No man even spares his brother. |
| 2 | Isaiah 11:13 | Then the jealousy of Ephraim will depart, and the adversaries of Judah will be cut off. Ephraim will no longer envy Judah, nor will Judah harass Ephraim. |
| 3 | Jeremiah 9:3–8 | “They bend their tongues like bows; lies prevail over truth in the land. For they proceed from evil to evil, and they do not take Me into account,” declares the LORD. |
| 4 | Jeremiah 22:17 | “But your eyes and heart are set on nothing except your own dishonest gain, on shedding innocent blood, on practicing extortion and oppression.” |
| 5 | Ezekiel 22:6–7 | See how every prince of Israel within you has used his power to shed blood. |
The Treasury of Scripture Knowledge — 21 references, hung on the phrase they belong to
The Key Word — נִגַּ֣שׂ, ni.Gasgenerated
The verb נִגַּ֣שׂ (nagas) is a Niphal form, indicating a passive action where the subject is subjected to oppression. It conveys the idea of exerting harsh control or mistreating others, often in a context of suffering. The root suggests a range of meanings from pressing to driving, emphasizing the severity of the oppression described.
This word captures the essence of social injustice and the harsh realities faced by individuals within the community. It implies a forceful action, akin to a taskmaster driving laborers, and reflects the moral and ethical decline that Isaiah warns against.
How Translations Differ — measured against the Berean Standard Biblegenerated
The translations agree here, all rendering נִגַּ֣שׂ as oppress or similar terms, conveying the same sense of harsh treatment.
Sentence Structuregenerated
The finite verb נִגַּ֣שׂ governs the main clause, indicating the action of oppression. The structure follows a series of phrases detailing the relationships among individuals, emphasizing the social conflict: 'man against man' and 'neighbor against neighbor.'
The sentence is constructed to highlight the contrasts between the young and the old, and the base and the honorable, reflecting the chaotic social dynamics at play.
Septuagint Backgroundgenerated
The Septuagint translates נִגַּ֣שׂ as συμπεσεῖται, which carries a sense of falling together or collapsing, suggesting a broader interpretation of societal breakdown rather than just oppression.
This choice indicates a widening of meaning, emphasizing the collective impact of the actions described in the Hebrew text.
In plain words — the whole versegenerated
Isaiah 3:5 warns of a time when people will oppress one another, with the young rising up against the old and the dishonorable acting against the respected. This reflects a breakdown of social order and moral values.
Frequently Asked Questionsgenerated
It refers to individuals exerting harsh control or mistreating each other, leading to social discord and conflict.
This highlights a reversal of respect and authority, indicating a significant moral decline in society.
This reflects a breakdown of social norms and values, where those of low moral character challenge those who are respected.
It serves as a warning about the consequences of moral decay and the importance of maintaining respect and order within society.
Reflection Questionsgenerated
- In what ways do I see social discord in my community?
- How can I promote respect and honor among different generations?
- What actions can I take to stand against oppression in my environment?
- How does this passage challenge my understanding of authority and respect?
The early church on this verse — how the Fathers read it
Early commentaries, such as that of Jerome, highlight the social implications of this verse, noting the conflict between individuals and the breakdown of societal norms.
And the people will fall, man against man, each one against his neighbor: the young will rise up against the old, and the lowly against the noble.Early Church Fathers on Isaiah 3 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Isaiah 3:5 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd the people shall be oppressed, everyone by another, and everyone by his neighbour,.... There being no governors, or such as were unfit for government, no decorum was kept and observed, but a mere
Read John Gill on Isaiah 3 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd the people shall be oppressed, every one by another, and every one by his neighbour: the child shall behave himself proudly against the ancient, and the base against the honourable.
Read Robert Jamieson on Isaiah 3 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThe people shall be oppressed, by the command or connivance of such childish rulers. The child shall behave himself proudly against the ancient, and the base against the honourable; foolish and unworthy men shall by wicked arts gain the favour and abuse the power of the prince, and thereby behave themselves insolently towards their betters.
Read Matthew Poole on Isaiah 3 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsIsaiah 3:5 And the people shall be oppressed, every one by another, and every one by his neighbour: the child shall behave himself proudly against the ancient, and the base against the honourable.Ver. 5. And the people shall be oppressed, one by another.] The greater devouring the lesser, as fishes do. How should it be otherwise, when there is either no government, or not that which is good; but all things turned, as here, topsy turvy, without any respect to age, order, or dignity, and “ Scinditur ineertum studia in contraria vulgus. ” - Virg. This dissension is the mother of dissolution, saith Nazianzen. This dissipation and perversion of order and manners is the forerunner of utter…
Read John Trapp on Isaiah 3 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(5) The people shall be oppressed . . .—The words paint the worst form of the decadence of an Eastern kingdom. All is chaotic and anarchic; a fierce struggle for existence; the established order of society subverted; the experience of age derided by the petulance of youth. The picture of the corruption of a monarchy is as vivid and complete in its way as that which Thucydides (3:82-84) draws of the corruption of a democracy. It might seem to have been drawn from the Turkey or the Egypt of our own time.
Read Charles John Ellicott on Isaiah 3 →CambridgeThe Cambridge Bible for Schools and Colleges5. A general description of the state of anarchy; “the bonds of discipline and order are loosed, all authority disappears” (Dillmann).
Read Cambridge on Isaiah 3 →Albert Barnes1798–1870Barnes' Notes on the BibleAnd the people shall be oppressed - This describes the state of anarchy and confusion which would exist under the reign of children and babes Isaiah 3:4, when all law would be powerless, and all
Read Albert Barnes on Isaiah 3 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible1-7. Cease ye from man is now the order. For behold — Attention is challenged. The Lord — (Ha-Adon.) “The Lord” as sovereign.
Read Daniel Denison Whedon on Isaiah 3 →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
The people will oppress one another, man against man, neighbor against neighbor; the young will rise up against the old, and the base against the honorable.
The people will be oppressed, everyone by another, and everyone by his neighbor. The child will behave himself proudly against the old man, and the wicked against the honorable.
The people will oppress one another, man against man, neighbor against neighbor; the young will rise up against the old, and the base against the honorable.
The people will treat each other harshly; men will oppose each other; neighbors will fight. Youths will proudly defy the elderly and riffraff will challenge those who were once respected.
Tyndale line
And the people shall be oppressed, every one by another, and every one by his neighbour: the child shall behave himself proudly against the ancient, and the base against the honourable.
And the people shall be oppressed, every one by another, and every one by his neighbor: the child shall behave himself proudly against the old man, and the base against the honorable.
And the people shall be oppressed, every one by another, and every one by his neighbour: the child shall behave himself proudly against the ancient, and the base against the honourable.
And the people shall be oppressed, every one by another, and every one by his neighbor: the child shall behave himself proudly against the elder, and the base against the honorable.
The people shalbe oppressed one of another, and euery one by his neighbour: the children shall presume against the ancient, and the vile against the honourable.
Strictly literal
And the people shall be oppressed one by the other, and each by his neighbour; the child will be insolent against the elder, and the base against the honourable.
And the people hath exacted — man upon man, Even a man on his neighbour, Enlarge themselves do the youths against the aged, And the lightly esteemed against the honoured.
And the people has exacted—man on man, || Even a man on his neighbor, || The youths enlarge themselves against the aged, || And the lightly esteemed against the honored.
And so shall the people press man against man, and one against the other: the boy shall demean himself proudly against the ancient, and the base against the honorable.
The people will be oppressed, every one by another, and every one by his neighbor; the child will insult the elderly, and the degraded will challenge the honorable.
From the Latin
And the people shall rush one upon another, and every man against his neighbour: the child shall make it tumult against the ancient, and the base against the honourable.
Simplified
People will mistreat one another, person against person, neighbor against neighbor; the young will assault the old, and the dregs of society will attack those who are reputable.
And the people will be crushed, every one by his neighbour; the young will be full of pride against the old, and those of low position will be lifted up against the noble.
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 Dead Sea Scrolls agree closely, with 11 words matching in the 1Qisaa scroll. The Septuagint, while differing in word order, retains much of the original meaning.
וְנִגַּ֣שׂ הָעָ֔ם אִ֥ישׁ בְּאִ֖ישׁ וְאִ֣ישׁ בְּרֵעֵ֑הוּ יִרְהֲב֗וּ הַנַּ֙עַר֙ בַּזָּקֵ֔ן וְהַנִּקְלֶ֖ה בַּנִּכְבָּֽד׃
9 of the 11 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.
ונגש העם איש באיש ואיש ברע׳הו ירהבו הנער בזקן והנקלה בנכבד
11 words on the leather.
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 Isaiah 3:5
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.
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
Conj | V-Niphal-3ms — Verb · Niphal · sequential perfect third person masculine singularHc/VNq3ms
עַם (am) primarily means 'people' or 'nation,' referring to a collective group, often in the context of tribes such as those of Israel. It can also denote kinsmen or compatriots. The term appears in various contexts, including military and familial references. There is a mention of a specific individual named Ammi in Song of Solomon 6:12.
עַם, עָם 1810 n.m. people
a people, nation
= smaller units
= common people
people in gen., persons
phrases
base
[עַם] n.[m.] kinsman (on father's side)
base
H5971a עַם, עָם people H5971b עַם kinsman (on father's side)
5971 `am am
from 6004; a people (as a congregated unit); specifically, a
tribe (as those of Israel); hence (collectively) troops or
attendants; figuratively, a flock:--folk, men, nation,
people.
see HEBREW for 06004
עַם (am) — people.
: people/nation
1) nation, people
1a) people, nation
1b) persons, members of one's people, compatriots, country-men
עַם (am) — kinsman.
kinsman, kindred
עַם (am) — Ammi.
A man living at the time of United Monarchy, only mentioned at Sng.6.12
§ kinsman, kindred
עַם (am) — People's (Gate).
§ kinsman, kindred
עַם (am) — (Ibleam)-am.
Combined with yiv.le.am (יִבְלְעָם "Ibleam" H2991)
§ kinsman, kindred
עַם (am) — Amaw.
This name means nation, people
עַם (am) — people: soldiers.
: soldiers/army
1) nation, people
1a) people, nation
1b) persons, members of one's people, compatriots, country-men
עַם (am) — people: creatures.
: creatures
1) nation, people
1a) people, nation
1b) persons, members of one's people, compatriots, country-men
Art | N-ms — Particle · noun common masculine singular absoluteHTd/Ncmsa
pe'-p'-l: In English Versions of the Bible represents something over a dozen Hebrew and Greek words. Of these, in the Old Testament, `am, is overwhelmingly the most common (about 2,000 times), with le'om, and goy, next in order; but the various Hebrew words are used with very little or no difference in force (e.g. Pr 14:28; but, on the other hand, in Ps 44 contrast verses 12 and 14). Of the changes introduced by the Revised Version (British and American) the only one of significance (cited explicitly in the Preface to the English Revised Version) is the frequent use of the plural "peoples" (strangely avoided in the King James Version except Re 10:11; 17:15), where other nations than Israel are in question. So, for instance, in Ps…
The Hebrew word אִישׁ (iysh) means 'man' and can refer to an individual male, a husband, or a human being in general. It encompasses various meanings, including champion and great man, and can also imply 'whosoever' or 'each.' The word is built from a root suggesting existence and is used throughout the Old Testament.
אִישׁ 2166 n.m. man (= vir)
base
H376 אִישׁ man (= vir)
376 'iysh eesh
contracted for 582 (or perhaps rather from an unused root
meaning to be extant); a man as an individual or a male
person; often used as an adjunct to a more definite term (and
in such cases frequently not expressed in
translation):--also, another, any (man), a certain, +
champion, consent, each, every (one), fellow, (foot-,
husband-)man, (good-, great, mighty) man, he, high (degree),
him (that is), husband, man(-kind), + none, one, people,
person, + steward, what (man) soever, whoso(-ever), worthy.
Compare 802.
see HEBREW for 0582
see HEBREW for 0802
אִישׁ (ish) — man.
: man
1) man
1a) man, male (in contrast to woman, female)
1b) husband
1c) human being, person (in contrast to God)
1d) servant
1e) mankind
1f) champion
1g) great man
2) whosoever
3) each (adjective)
אִישׁ (ish) — man: husband.
: husband
1) man
1a) man, male (in contrast to woman, female)
1b) husband
1c) human being, person (in contrast to God)
1d) servant
1e) mankind
1f) champion
1g) great man
2) whosoever
3) each (adjective)
אִישׁ (ish) — man: anyone.
: anyone/someone
1) man
1a) man, male (in contrast to woman, female)
1b) husband
1c) human being, person (in contrast to God)
1d) servant
1e) mankind
1f) champion
1g) great man
2) whosoever
3) each (adjective)
N-ms — Noun common · masculine singular absoluteHNcmsa
The Hebrew word אִישׁ (iysh) means 'man' and can refer to an individual male, a husband, or a human being in general. It encompasses various meanings, including champion and great man, and can also imply 'whosoever' or 'each.' The word is built from a root suggesting existence and is used throughout the Old Testament.
אִישׁ 2166 n.m. man (= vir)
base
H376 אִישׁ man (= vir)
376 'iysh eesh
contracted for 582 (or perhaps rather from an unused root
meaning to be extant); a man as an individual or a male
person; often used as an adjunct to a more definite term (and
in such cases frequently not expressed in
translation):--also, another, any (man), a certain, +
champion, consent, each, every (one), fellow, (foot-,
husband-)man, (good-, great, mighty) man, he, high (degree),
him (that is), husband, man(-kind), + none, one, people,
person, + steward, what (man) soever, whoso(-ever), worthy.
Compare 802.
see HEBREW for 0582
see HEBREW for 0802
אִישׁ (ish) — man.
: man
1) man
1a) man, male (in contrast to woman, female)
1b) husband
1c) human being, person (in contrast to God)
1d) servant
1e) mankind
1f) champion
1g) great man
2) whosoever
3) each (adjective)
אִישׁ (ish) — man: husband.
: husband
1) man
1a) man, male (in contrast to woman, female)
1b) husband
1c) human being, person (in contrast to God)
1d) servant
1e) mankind
1f) champion
1g) great man
2) whosoever
3) each (adjective)
אִישׁ (ish) — man: anyone.
: anyone/someone
1) man
1a) man, male (in contrast to woman, female)
1b) husband
1c) human being, person (in contrast to God)
1d) servant
1e) mankind
1f) champion
1g) great man
2) whosoever
3) each (adjective)
Prep | N-ms — Preposition · noun common masculine singular absoluteHR/Ncmsa
The Hebrew word אִישׁ (iysh) means 'man' and can refer to an individual male, a husband, or a human being in general. It encompasses various meanings, including champion and great man, and can also imply 'whosoever' or 'each.' The word is built from a root suggesting existence and is used throughout the Old Testament.
אִישׁ 2166 n.m. man (= vir)
base
H376 אִישׁ man (= vir)
376 'iysh eesh
contracted for 582 (or perhaps rather from an unused root
meaning to be extant); a man as an individual or a male
person; often used as an adjunct to a more definite term (and
in such cases frequently not expressed in
translation):--also, another, any (man), a certain, +
champion, consent, each, every (one), fellow, (foot-,
husband-)man, (good-, great, mighty) man, he, high (degree),
him (that is), husband, man(-kind), + none, one, people,
person, + steward, what (man) soever, whoso(-ever), worthy.
Compare 802.
see HEBREW for 0582
see HEBREW for 0802
אִישׁ (ish) — man.
: man
1) man
1a) man, male (in contrast to woman, female)
1b) husband
1c) human being, person (in contrast to God)
1d) servant
1e) mankind
1f) champion
1g) great man
2) whosoever
3) each (adjective)
אִישׁ (ish) — man: husband.
: husband
1) man
1a) man, male (in contrast to woman, female)
1b) husband
1c) human being, person (in contrast to God)
1d) servant
1e) mankind
1f) champion
1g) great man
2) whosoever
3) each (adjective)
אִישׁ (ish) — man: anyone.
: anyone/someone
1) man
1a) man, male (in contrast to woman, female)
1b) husband
1c) human being, person (in contrast to God)
1d) servant
1e) mankind
1f) champion
1g) great man
2) whosoever
3) each (adjective)
Conj | N-ms — Conjunction · noun common masculine singular absoluteHC/Ncmsa
רֵעַ (rea`) refers to a friend, companion, or fellow, emphasizing close associations such as brotherhood or intimacy. It can also denote a neighbor or another person in a broader sense. The word is derived from a root meaning 'to associate.'
רֵעַ 187 n.m. friend, companion, fellow
base
H7453 רֵעַ friend, companion, fellow
7453 rea` ray'-ah
or reya2 {ray'-ah}; from 7462; an associate (more or less
close):--brother, companion, fellow, friend, husband, lover,
neighbour, X (an-)other.
see HEBREW for 0reya2
see HEBREW for 07462
רֵעַ (re.a) — neighbor.
1) friend, companion, fellow, another person
1a) friend, intimate
1b) fellow, fellow-citizen, another person (weaker sense)
1c) other, another (reciprocal phrase)
Prep | N-ms | Suff — Preposition · noun common masculine singular construct · suffixHR/Ncmsc/Sp3ms
רָהַב (rahav) is a Hebrew verb that conveys a range of meanings related to assertiveness and arrogance. It can imply acting stormily or boisterously, behaving proudly, or even alarming others. The word is built from a primitive root and includes nuances of both insistent behavior and causing disturbance, with specific forms indicating different aspects of these actions.
[רָהַב] vb. act stormily, boisterously arrogantly
Qal storm against
Hiph. of eyes, dub.: alarm me
base
H7292 [רָהַב] act stormily, boisterously arrogantly
7292 rahab raw-hab'
a primitive root; to urge severely, i.e. (figuratively)
importune, embolden, capture, act insolently:--overcome,
behave self proudly, make sure, strengthen.
רָהַב (ra.hav) — to be assertive.
1) to behave proudly, act stormily or boisterously or arrogantly
1a) (Qal) to act insolently, storm against, beset, importune
1b) (Hiphil) to disturb, alarm, awe, confuse, make bold or proud
V-Qal-Imperf-3mp — Verb · Qal · imperfect third person masculine pluralHVqi3mp
נַ֫עַר (na`ar) generally refers to a boy, lad, or youth, covering ages from infancy to adolescence. It can also imply a servant or retainer and, in some contexts, may refer to a girl of similar age. The term appears in various forms across different lexicons, with Brown-Driver-Briggs noting its usage as a shaking or scattering.
נַ֫עַר 239 n.m. 1. boy, lad, youth. 2. retainer (not in P)
boy, lad, youth (c. 133 t.)
servant, retainer (c. 105 t.)
base
H5288a נַ֫עַר usu. interpr. as a shaking, scattering H5288b נַ֫עַר, נַ֫עַר . boy, lad, youth
. retainer
5288 na`ar nah'-ar
from 5287; (concretely) a boy (as active), from the age of
infancy to adolescence; by implication, a servant; also (by
interch. of sex), a girl (of similar latitude in age):--babe,
boy, child, damsel (from the margin), lad, servant, young
(man).
see HEBREW for 05287
נַ֫עַר (na.ar) — youth.
1) a boy, lad, servant, youth, retainer
1a) boy, lad, youth
1b) servant, retainer
Art | N-ms — Particle · noun common masculine singular absoluteHTd/Ncmsa
זָקֵן (zaqen) means 'old' and is used to refer to human beings, often as a noun for 'old man' or 'elder.' It encompasses meanings related to age and authority, indicating both age and leadership roles. The word is derived from a root meaning 'to be old,' and it is consistently associated with the concept of elders in various contexts.
זָקֵן adj. old
old, of human beings
usu. as subst.
old man (or woman)
elder
base
H2205 זָקֵן old . old, of human beings
. usu. as subst. . old man (or woman)
. elder
2205 zaqen zaw-kane'
from 2204; old:--aged, ancient (man), elder(-est), old (man,
men and...women), senator.
see HEBREW for 02204
זָקֵן (za.qen) — old: elder.
: elder/leader
1) old
1a) old (of humans)
1b) elder (of those having authority)
זָקֵן (za.qen) — old.
: old
1) old
1a) old (of humans)
1b) elder (of those having authority)
Also means: za.qen (זָקֵן ": elder" H2205)
Prep | Adj — PrepositionHRd/Aamsa
קָלָה (qalah) is a Hebrew verb that conveys the idea of dishonor or contempt. It can mean to be lightly esteemed or to treat someone with disgrace. The word appears in both the Niphal and Hiphil forms, indicating a passive state of being dishonored and an active state of treating someone shamefully, respectively.
[קָלָה] vb. Niph. be lightly esteemed, dishonoured
Hiph. treat with contempt, dishonour
base
H7034 [קָלָה] Niph. be lightly esteemed, dishonoured . treat with contempt, dishonour
7034 qalah kaw-law'
a primitive root; to be light (as implied in rapid motion),
but figuratively, only (be (causatively, hold) in
contempt):--base, contemn, despise, lightly esteem, set
light, seem vile.
קָלָה (qa.lah) — to dishonor.
1) to disgrace, dishonour, be lightly esteemed, be dishonoured, be despised
1a) (Niphal) to be dishonoured, be despised, be lightly esteemed
1b) (Hiphil) to treat with contempt, dishonour, treat shamefully
Conj | Art | V-Niphal — Conjunction · particle · verb niphal participle (active) masculine singularHC/Td/VNrmsa
The Hebrew word כָּבֵד (kabad) is built from a primitive root meaning 'to be heavy.' It covers a range of meanings, including being burdensome, weighty, or honorable. The word can describe both a negative sense of heaviness or dullness and a positive sense of honor or glory. It appears in various forms, such as making oneself heavy or being made honorable.
כָּבֵד vb. be heavy, weighty, burdensome, honoured
Qal
be heavy, in weight
heavy, insensible, dull
be honoured
Niph.
pass.
be made heavy fr. abundance
be honoured, enjoy honour, of man
medial, get oneself glory (or honour), of God
Pi.
make heavy, insensible
make honourable, honour, glorify, usu. c. human subj.
Pu. be made honourable, honoured
Hiph.
make heavy
make heavy, dull, unresponsive, the ears
cause to be honoured
Hithp.
make oneself heavy, dense, numerous
honour oneself
base
H3513 כָּבֵד be heavy, weighty, burdensome, honoured .. be heavy, in weight
. heavy, insensible, dull
. be honoured
. . pass. . be made heavy fr. abundance
. be honoured, enjoy honour, of man
. medial, get oneself glory (or honour), of God
. . make heavy, insensible
. make honourable, honour, glorify, usu. c. human subj.
. be made honourable, honoured
. . make heavy
. make heavy, dull, unresponsive, the ears
. cause to be honoured
. . make oneself heavy, dense, numerous
. honour oneself
3513 kabad kaw-bad'
or kabed {kaw-bade'}; a primitive root; to be heavy, i.e. in
a bad sense (burdensome, severe, dull) or in a good sense
(numerous, rich, honorable; causatively, to make weighty (in
the same two senses):--abounding with, more grievously
afflict, boast, be chargeable, X be dim, glorify, be (make)
glorious (things), glory, (very) great, be grievous, harden,
be (make) heavy, be heavier, lay heavily, (bring to, come to,
do, get, be had in) honour (self), (be) honourable (man),
lade, X more be laid, make self many, nobles, prevail, promote
(to honour), be rich, be (go) sore, stop.
כָּבֵד (ka.vad) — to honor: honour.
: honour/glory
1) to be heavy, be weighty, be grievous, be hard, be rich, be honourable, be glorious, be burdensome, be honoured
1a) (Qal)
1a1) to be heavy
1a2) to be heavy, be insensible, be dull
1a3) to be honoured
1b) (Niphal)
1b1) to be made heavy, be honoured, enjoy honour, be made abundant
1b2) to get oneself glory or honour, gain glory
1c) (Piel)
1c1) to make heavy, make dull, make insensible
1c2) to make honourable, honour, glorify
1d) (Pual) to be made honourable, be honoured
1e) (Hiphil)
1e1) to make heavy
1e2) to make heavy, make dull, make unresponsive
1e3) to cause to be honoured
1f) (Hithpael)
1f1) to make oneself heavy, make oneself dense, make oneself numerous
1f2) to honour oneself
כָּבֵד (ka.vad) — to honor: heavy.
: heavy/severe
1) to be heavy, be weighty, be grievous, be hard, be rich, be honourable, be glorious, be burdensome, be honoured
Prep | V-Niphal-Inf-c — Preposition · verb niphal participle (active) masculine singularHRd/VNrmsa