Numbers 24:11 — Word Study
WLCוְעַתָּ֖ה בְּרַח־ לְךָ֣ אֶל־ מְקוֹמֶ֑ךָ אָמַ֙רְתִּי֙ כַּבֵּ֣ד אֲכַבֶּדְךָ֔ וְהִנֵּ֛ה מְנָעֲךָ֥ יְהוָ֖ה מִכָּבֽוֹד׃
BSATherefore , fleebârach [quickly] at onceʻattâh toʼêl homemâqôwm [place, location] I saidʼâmar■ [promised, declared] ◂I would reward you richlykâbad [honor, greatly esteem] but insteadhinnêh the LORDYᵉhôvâh [Yehovah, the supreme God] has deniedmânaʻ■ [withheld, kept back] your rewardkâbôwd [payment, honor, glory]
| Greek | English | Parsing |
|---|---|---|
| וְעַתָּ֖ה | and therefore | Conjunction, adverb |
| בְּרַח־ | flee | Verb, Qal, imperative second person masculine singular |
| לְךָ֣ | for yourself | Preposition, suffix |
| אֶל־ | to | Preposition |
| מְקוֹמֶ֑ךָ | place your | Noun common masculine singular construct, suffix |
| אָמַ֙רְתִּי֙ | I said | Verb, Qal, perfect first person common singular |
| כַּבֵּ֣ד | surely | Verb, Piel, infinitive construct common |
| אֲכַבֶּדְךָ֔ | I will honor you | Verb piel imperfect first person common singular, suffix |
| וְהִנֵּ֛ה | and here! | Conjunction, particle |
| מְנָעֲךָ֥ | he has withheld you | Verb qal perfect third person masculine singular, suffix |
| יְהוָ֖ה | Yahweh | Noun proper |
| מִכָּבֽוֹד׃ | from honor | Preposition, noun common masculine singular absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Therefore, flee at once to your home! I said I would richly reward you, but instead the LORD has denied your reward.” |
| KJV | Therefore now flee thou to thy place: I thought to promote thee unto great honour; but, lo, the LORD hath kept thee back from honour. |
| ASV | Therefore now flee thou to thy place: I thought to promote thee unto great honor; but, lo, Jehovah hath kept thee back from honor. |
| YLT | and now, flee for thyself unto thy place; I have said, I do greatly honour thee, and lo, Jehovah hath kept thee back from honour.' |
| WEB | Therefore, flee to your place, now! I thought to promote you to great honor; but, behold, Yahweh has kept you back from honor.” |
| BBE | Go back quickly to the place you came from: it was my purpose to give you a place of honour, but now the Lord has kept you back from honour. |
Where they part company is מְנָעֲךָ — see How Translations Differ.
The sentence is structured with a main command followed by two clauses that explain the reasoning behind it.
7 commentators on this verse
Gill, Jamieson, Poole, Ellicott & more — read them ›
clause
subjectיהוה
verbבָּרַח
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 — Numbers 24:11
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 Confrontation Between Balak and Balaamgenerated
Numbers 24:11 occurs during a tense moment when Balak, frustrated with Balaam's blessings instead of curses, commands him to return home. Balak had promised a reward for cursing Israel, but now he realizes that the Lord has intervened, denying the reward Balaam expected. This moment highlights the futility of opposing God's will, as seen in earlier chapters of Numbers.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Numbers 22:17–37 | for I will honor you richly and do whatever you say. So please come and put a curse on this people for me!’” |
| 2 | Matthew 19:28–30 | Jesus said to them, “Truly I tell you, in the renewal of all things, when the Son of Man sits on His glorious throne, you who have followed Me will also sit on twelve thrones, judging the twelve tribes of Israel. |
| 3 | Acts 8:20 | But Peter replied, “May your silver perish with you, because you thought you could buy the gift of God with money! |
| 4 | Philippians 3:8 | More than that, I count all things as loss compared to the surpassing excellence of knowing Christ Jesus my Lord, for whom I have lost all things. I consider them rubbish, that I may gain Christ |
| 5 | Hebrews 11:24–26 | By faith Moses, when he was grown, refused to be called the son of Pharaoh’s daughter. |
The Treasury of Scripture Knowledge — 7 references, hung on the phrase they belong to
The Key Word — מְנָעֲךָ, me.na.'a.Khagenerated
The verb מָנַע (mana) means to withhold or restrain. In this context, it indicates that the Lord has actively prevented Balaam from receiving the honor he was promised.
The parsing shows it is in the perfect tense, indicating a completed action: the withholding has already occurred. This reinforces the finality of God's decision in the situation.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, so the BSB is the wording every comparison below is made against.
Sentence Structuregenerated
The main verb of the verse is בְּרַח, flee, which governs the imperative command to Balaam. The structure is straightforward, with a series of clauses following the main action.
The sentence flows logically from the command to flee to the explanation of why — the Lord has withheld the reward. This clear sequence emphasizes the urgency of the command.
Septuagint Backgroundgenerated
The Septuagint uses φεῦγε (pheuge) for בְּרַח, indicating a direct translation of the imperative to flee. This choice underscores the urgency of the command in both texts.
The word for מְנָעֲךָ is rendered as σε (se), which maintains the focus on Balaam as the subject of the withholding, reinforcing the personal nature of the denial.
In plain words — the whole versegenerated
Numbers 24:11 shows Balak telling Balaam to flee home immediately, as he had promised a reward for cursing Israel, but now the Lord has withheld that reward. This highlights the futility of opposing God's will, as Balaam's blessings have frustrated Balak's plans.
Frequently Asked Questionsgenerated
It means that God has actively prevented Balaam from receiving the honor and payment he expected for his services to Balak.
Balak was angry because instead of cursing Israel as he had been hired to do, Balaam blessed them three times, which frustrated Balak's intentions.
The command to flee signifies urgency and the need for Balaam to leave a situation that has become hostile due to Balak's anger and God's disfavor.
This verse illustrates God's sovereignty by showing that He can intervene in human plans and prevent individuals from achieving their intended outcomes when they oppose His will.
Reflection Questionsgenerated
- In what ways have I seen God intervene in my own plans or expectations?
- How can I respond when my desires conflict with God's will?
- What does this passage teach me about the importance of obedience to God's commands?
- How can I apply the lesson of urgency in responding to God's direction in my life?
Commentators on this verse — 7 expositors, verse by verse
Each of these wrote on Numbers 24:11 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleTherefore now flee thou to thy place,.... His own country, from whence Balak had sent for him, and he came; begone directly, make all haste away; he speaks as one so provoked, that he could not bear
Read John Gill on Numbers 24 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryTherefore now flee thou to thy place: I thought to promote thee unto great honour; but, lo, the LORD hath kept thee back from honour. Therefore now flee thou to thy place - (see the note at Numbers 22:5).
Read Robert Jamieson on Numbers 24 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleFlee thou to thy place, whence I sent for thee, . The Lord, whose commands thou hast preferred before my desires and interest; and therefore seek thy recompence from him, and not from me.
Read Matthew Poole on Numbers 24 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(11) The Lord hath kept thee back from honour.—These words may have been spoken ironically, or Balak may have been convinced of the supernatural influence under which the words of Balaam were uttered. (See Numbers 23:27, and Note.)
Read Charles John Ellicott on Numbers 24 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 11. Lo, the Lord hath kept thee back from honour.] A bitter and impious sarcasm. "Hadst thou cursed this people, I would have promoted thee to great honour; but thou hast chosen to follow the directions of Jehovah rather than mine, and what will he do for thee?"
Read AdamClarke on Numbers 24 →CambridgeThe Cambridge Bible for Schools and Colleges10–14. Balak, in anger, bade Balaam flee back to his land. Balaam replied, as before, that he was bound to utter the message which Jehovah gave him, and, instead of departing at once, uttered four further declarations.
Read Cambridge on Numbers 24 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible11. Now flee — Away with you immediately! Here is no threat, but rather disgust. Balaam did not obey. Numbers 31:8. The Lord hath kept thee back — A piece of stinging irony, scoffing at Balaam’s trust in Jehovah.
Read Daniel Denison Whedon on Numbers 24 →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
Therefore, flee at once to your home! I said I would richly reward you, but instead the LORD has denied your reward.”
Therefore, flee to your place, now! I thought to promote you to great honor; but, behold, Yahweh has kept you back from honor.”
Therefore, flee at once to your home! I said I would reward you richly, but instead the LORD has denied your reward.”
So now, go back where you came from! I said that I would greatly honor you; but now the Lord has stood in the way of your honor.”
Tyndale line
Therefore now flee thou to thy place: I thought to promote thee unto great honour; but, lo, the LORD hath kept thee back from honour.
Therefore now flee thou to thy place: I thought to promote thee unto great honor; but, lo, Jehovah hath kept thee back from honor.
Therefore now flee thou to thy place: I thought to promote thee unto great honour; but, lo, the LORD hath kept thee back from honour.
Therefore now flee thou to thy place: I thought to promote thee to great honor; but lo, the LORD hath kept thee back from honor.
Therefore nowe flee vnto thy place: I thought surely to promote thee vnto honour, but loe, the Lord hath kept thee backe from honour.
Strictly literal
And now flee thou to thy place; I said I would very highly honour thee, and behold, Jehovah has kept thee back from honour.
and now, flee for thyself unto thy place; I have said, I do greatly honour thee, and lo, Jehovah hath kept thee back from honour.'
and now, flee for yourself to your place; I have said, I greatly honor you, and behold, YHWH has kept you back from honor.”
And now flee thou to thy place: I thought to honor thee greatly; but, lo, the Lord hath kept thee back from honor.
So leave me right now and go home. I said I would greatly reward you, but Yahweh has kept you from getting any reward.”
From the Latin
Return to thy place. I had determined indeed greatly to honour thee, but the Lord hath deprived thee of the honour designed for thee.
Simplified
Leave right now! Go home! I promised to pay you well, but the Lord has made sure you wouldn't receive any payment.”
Go back quickly to the place you came from: it was my purpose to give you a place of honour, but now the Lord has kept you back from honour.
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 is confirmed by the Samaritan Pentateuch, which agrees word for word. The Septuagint matches 10 of the 12 words in the Hebrew, though its word order differs, reflecting a common understanding of the text.
וְעַתָּ֖ה בְּרַח־ לְךָ֣ אֶל־ מְקוֹמֶ֑ךָ אָמַ֙רְתִּי֙ כַּבֵּ֣ד אֲכַבֶּדְךָ֔ וְהִנֵּ֛ה מְנָעֲךָ֥ יְהוָ֖ה מִכָּבֽוֹד׃
10 of the 12 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.
ועתה ברח לך אל מקומך אמרתי כבד אכבדך והנה מנעך יהוה מכבוד
Agrees with the Masoretic Text here, word for word.
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 Numbers 24:11
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.
עַתָּ֫ה (attah) is an adverb of time meaning 'now.' It can also function as a conjunction or expletive, indicating immediacy or a current moment. The word is derived from a related term, עַת (att), and is used in various contexts to denote the present time.
עַתָּ֫ה 435, עָ֑֫תָּה, adv. of time, now
base
H6258 עַתָּ֫ה, עָ֑֫תָּה of time, now
6258 `attah at-taw'
from 6256; at this time, whether adverb, conjunction or
expletive:--henceforth, now, straightway, this time, whereas.
see HEBREW for 06256
עַתָּ֫ה (at.tah) — now.
1) now
1a) now
1b) in phrases
Conj | Adv — Conjunction · adverbHC/D
בָּרַח (barach) is a Hebrew verb meaning to flee or run away. It can also imply going through or hastening, with different nuances in its forms, such as causing someone to flee in the Hiphil stem. The entries highlight its use in various contexts, including sudden flight or urgency.
בָּרַח vb. go through, flee
Qal
go or pass through, of bar
flee
flee = hasten, come quickly
Hiph.
pass through
cause to flee, put to flight
base
H1272 בָּרַח go through, flee
1272 barach baw-rakh'
a primitive root; to bolt, i.e. figuratively, to flee
suddenly:--chase (away); drive away, fain, flee (away), put to
flight, make haste, reach, run away, shoot.
בָּרַח (ba.rach) — to flee.
1) to go through, flee, run away, chase, drive away, put to flight, reach, shoot (extend), hurry away
1a) (Qal)
1a1) to go, pass through
1a2) to flee
1a3) to hasten, come quickly
1b) (Hiphil)
1b1) to pass through
1b2) to cause to flee, put to flight
1b3) to drive away
V-Qal-Impv-2ms — Verb · Qal · imperative second person masculine singularHVqv2ms
fle.
See FLY.
ךָּ (ka) — you.
Personal object pronoun - suffix for propositions and verbs without an object: 2nd person masculine singular
HRd/Sp2ms — Preposition · suffixHRd/Sp2ms
The Hebrew word אֶל (el) is primarily a preposition indicating motion towards or direction to a person or place. It can also imply entering a limit, presence at a location, or a hostile direction (against). Additionally, it may express concepts such as concerning, in addition to, or according to. The entries highlight its versatility in both physical and metaphorical contexts.
אֶל (nearly always followed by Makkeph),
prep. denoting motion to or direction towards (whether physical or mental).of motion to or unto a person or place
Where the limit is actually entered, into
Of direction towards anything
Where the motion or direction implied appears from the context to be of a hostile character, אֶל = against
Unto sometimes acquires from the context the sense of in addition to
Metaph. in regard to, concerning, on account of
Of rule or standard according to (rare)
Expressing presence at a spot, against, at, by, not merely after verbs implying motion
Prefixed to other preps. it combines with them the idea of motion or direction to
base
H413 אֶל (nearly always followed by Makkeph), . of motion to or unto a person or place
. Where the limit is actually entered, into
. Of direction towards anything
. Where the motion or direction implied appears from the context to be of a hostile character, אֶל = against
. Unto sometimes acquires from the context the sense of in addition to
. Metaph. in regard to, concerning, on account of
. Of rule or standard according to (rare)
. Expressing presence at a spot, against, at, by, not merely after verbs implying motion
. Prefixed to other preps. it combines with them the idea of motion or direction to
413 'el ale
(but only used in the shortened constructive form sel {el});
a primitive particle; properly, denoting motion towards, but
occasionally used of a quiescent position, i.e. near, with or
among; often in general, to:--about, according to ,after,
against, among, as for, at, because(-fore, -side), both...and,
by, concerning, for, from, X hath, in(- to), near, (out) of,
over, through, to(-ward), under, unto, upon, whether,
with(-in).
אֶל (el) — to(wards).
1) to, toward, unto (of motion)
2) into (limit is actually entered)
2a) in among
3) toward (of direction, not necessarily physical motion)
4) against (motion or direction of a hostile character)
5) in addition to, to
6) concerning, in regard to, in reference to, on account of
7) according to (rule or standard)
8) at, by, against (of one's presence)
9) in between, in within, to within, unto (idea of motion to)
Prep — PrepositionHR
מָקוֹם (maqom) means 'place' and encompasses a variety of contexts, including a standing place, station, or post. It can refer to human abodes, localities, regions, and even figurative conditions of body or mind. The term is derived from a root meaning 'standing' and is used broadly in the Old Testament.
מָקוֹם, מָקֹם 399 n.m. standing-place, place
standing-place
station, where soldiers are placed
post, office
place where a thing belongs
esp.
place of human abode
of י׳’s abode
place
in gen. place, locality, spot
space, room
space, distance, between
region, quarter, direction
peculiar uses
base
H4725 מָקוֹם, מָקֹם standing-place, place . . standing-place
. station, where soldiers are placed
. post, office
. . place where a thing belongs
. esp. . place of human abode
. of י׳’s abode
. place
. in gen. place, locality, spot
. . space, room
. space, distance, between
. region, quarter, direction
. peculiar uses
4725 maqowm maw-kome'
or maqom {maw-kome'}; also (feminine) mqowmah {mek-o-mah'};
or mqomah {mek-o-mah'}; from 6965; properly, a standing, i.e.
a spot; but used widely of a locality (general or specific);
also (figuratively) of a condition (of body or
mind):--country, X home, X open, place, room, space, X
whither(-soever).
see HEBREW for 06965
מָקוֹם (ma.qom) — place.
1) standing place, place
1a) standing place, station, post, office
1b) place, place of human abode
1c) city, land, region
1d) place, locality, spot
1e) space, room, distance
1f) region, quarter, direction
1g) give place to, instead of
N-ms | Suff — Noun common masculine singular construct · suffixHNcmsc/Sp2ms
אָמַר (amar) is a Hebrew verb meaning 'to say' or 'to utter,' with a broad range of uses including to promise, command, or even boast. It appears in various forms, such as in the Qal (to say), Niphal (to be told), and Hiphil (to avow). The entries highlight its versatility in both spoken and internal contexts, though no specific verse is noted.
אָמַר 5287 vb. utter, say
Qal
Say
Say in the heart (= think)
Promise
Command (esp. late)
Niph. be said, told
Hiph. avow, avouch (lit. cause to declare)
Hithp. act proudly, boast
base
H559 אָמַר utter, say .. Say
. Say in the heart (= think)
. Promise
. Command (esp. late)
. be said, told
. avow, avouch (lit. cause to declare)
. act proudly, boast
559 'amar aw-mar'
a primitive root; to say (used with great
latitude):--answer, appoint, avouch, bid, boast self, call,
certify, challenge, charge, + (at the, give) command(-ment),
commune, consider, declare, demand, X desire, determine, X
expressly, X indeed, X intend, name, X plainly, promise,
publish, report, require, say, speak (against, of), X still, X
suppose, talk, tell, term, X that is, X think, use (speech),
utter, X verily, X yet.
אָמַר (a.mar) — to say.
1) to say, speak, utter
1a) (Qal) to say, to answer, to say in one's heart, to think, to command, to promise, to intend
1b) (Niphal) to be told, to be said, to be called
1c) (Hithpael) to boast, to act proudly
1d) (Hiphil) to avow, to avouch
Aramaic equivalent: a.mar (אֲמַר "to say" H0560)
V-Qal-Perf-1cs — Verb · Qal · perfect first person common singularHVqp1cs
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
V-Piel-Ptc — Verb · Piel · infinitive construct commonHVpcc
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
HVpi1cs/Sp2ms — Verb piel imperfect first person common singular · suffixHVpi1cs/Sp2ms
הִנֵּה (hinneh) is a Hebrew word meaning 'behold' or 'lo!' It serves as a demonstrative particle used to draw attention, appearing in contexts such as Genesis 19:2. The word is derived from a prolongation of another Hebrew term, but the entries do not provide further details on its usage beyond this.
הִנֵּה, once הִנֶּה־ Gn 19:2, demonstr.part. lo!, behold!
base
H2009 הִנֵּה, הִנֶּה־ lo!, behold!
2009 hinneh hin-nay'
prolongation for 2005; lo!:--behold, lo, see.
see HEBREW for 02005
הִנֵּה (hin.neh) — behold.
behold, lo, see, if
Conj | Part — Conjunction · particleHC/Tj
her, in composition:
מָנַע (mana) is a Hebrew verb meaning to withhold or hold back. It can refer to denying or restraining something, either positively or negatively. The verb appears in different forms, such as Qal (to withhold) and Niphal (to be withheld). The entries do not indicate any significant disagreement among lexicons.
מָנַע vb. withhold, hold back
Qal withhold
Niph. be withholden
base
H4513 מָנַע withhold, hold back
4513 mana` maw-nah'
a primitive root; to debar (negatively or positively) from
benefit or injury:--deny, keep (back), refrain, restrain,
withhold.
מָנַע (ma.na) — to withhold.
1) to withhold, hold back, keep back, refrain, deny, keep restrain, hinder
1a) (Qal) to withhold
1b) (Niphal) to be withheld
V-Qal-Perf-3ms | Suff — Verb qal perfect third person masculine singular · suffixHVqp3ms/Sp2ms
יְהֹוָה (ye.ho.vah) is the proper name of the God of Israel, often rendered as Jehovah or the Lord. It signifies the self-existent or eternal nature of God. The name is closely associated with the revelation to Moses in Exodus 3:12-15 and is used in conjunction with other terms to denote sacred places. Some scholars suggest it derives from a root meaning 'to bring into being.'
יהוה c. 6823 i.e. יַהְוֶה n.pr.dei Yahweh, the proper name of the God of Israel—(1. MT יְהֹוָה 6518 (Qr אֲדֹנָי), or יֱהֹוִה 305 (Qr אֱלֹהִים) 2. Many recent scholars explain יַהְוֶה as Hiph. of הוה (= היה) the one bringing into being, life-giver)
יהוה is not used by E in Gn, but is given Ex 3:12-15 as the name of the God who revealed Himself to Moses at Horeb
יהוה is used with אלהים and suffixes, especially in D
the phrase † אֲנִי יהוה is noteworthy
יהוה is also used with several predicates, to form sacred names of holy places of Yahweh
base
H3068 יהוה i.e. יַהְוֶה n. pr. dei Yahweh, the proper name of the God of Israel
3068 Yhovah yeh-ho-vaw'
from 1961; (the) self-Existent or Eternal; Jehovah, Jewish
national name of God:--Jehovah, the Lord. Compare 3050, 3069.
see HEBREW for 01961
see HEBREW for 03050
see HEBREW for 03069
יְהֹוָה (ye.ho.vah) — LORD.
Jehovah = "the existing One"
1) the proper name of the one true God
1a) unpronounced except with the vowel pointings of a.do.na (אֲדֹנָי "Lord" H0136)
יְהֹוָה (ye.ho.vah) — The Lord.
Another name of ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
יְהֹוָה (ye.ho.vah) — (Jerusalem of) the Lord.
Combined with ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
N-proper — Noun properHNpt
כָּבוֹד (kabowd) refers to concepts of abundance, honour, and glory. It encompasses external splendor, dignity of position, and reputation, as well as the inner nobility of a person. The term can denote both the weightiness of glory and the reverence due to someone. The entries consistently emphasize its positive connotations.
כָּבוֹד n.m. and f. abundance, honour, glory
abundance, riches
honour, splendor, glory, of external condition and circumstances
honour, dignity of position
honour, reputation, of character
my honour, poet. of the seat of honour in the inner man, the noblest part of man
honour, reverence, glory, as due to one or ascribed to one
glory as the object, of honour, reverence and glorifying
base
H3519 כָּבוֹד abundance, honour, glory . abundance, riches
. honour, splendor, glory, of external condition and circumstances
. honour, dignity of position
. honour, reputation, of character
. my honour, poet. of the seat of honour in the inner man, the noblest part of man
. honour, reverence, glory, as due to one or ascribed to one
. glory as the object, of honour, reverence and glorifying
3519 kabowd kaw-bode'
rarely kabod {kaw-bode'}; from 3513; properly, weight, but
only figuratively in a good sense, splendor or
copiousness:--glorious(-ly), glory, honour(-able).
see HEBREW for 03513
כָּבוֹד (ka.vod) — glory.
1) glory, honour, glorious, abundance
1a) abundance, riches
1b) honour, splendour, glory
1c) honour, dignity
1d) honour, reputation
1e) honour, reverence, glory
1f) glory
Prep | N-cs — Preposition · noun common masculine singular absoluteHR/Ncmsa