Proverbs 29:25 — Word Study
WLCחֶרְדַּ֣ת אָ֭דָם יִתֵּ֣ן מוֹקֵ֑שׁ וּבוֹטֵ֖חַ בַּיהוָ֣ה יְשֻׂגָּֽב׃
BSAThe fearchărâdâh [trembling, anxiety] of manʼâdâm [humanity, people] isnâthan▸ a snaremôwqêsh [trap, danger] but whoever trustsbâṭach [puts faith, has confidence] in the LORDYᵉhôvâh [Yehovah, the Lord God] is set securely on highsâgab▸ [exalted, lifted up, in a safe place, above all else]
| Greek | English | Parsing |
|---|---|---|
| חֶרְדַּ֣ת | fear of | Noun common, feminine singular construct |
| אָ֭דָם | a person | Noun common, masculine singular absolute |
| יִתֵּ֣ן | it makes | Verb, Qal, imperfect third person masculine singular |
| מוֹקֵ֑שׁ | a snare | Noun common, masculine singular absolute |
| וּבוֹטֵ֖חַ | and [one who] trusts | Conjunction, verb qal participle (active) masculine singular |
| בַּיהוָ֣ה | in Yahweh | Preposition, noun proper |
| יְשֻׂגָּֽב׃ | he will be set on high | Verb, Pual, imperfect third person masculine singular |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | The fear of man is a snare, but whoever trusts in the LORD is set securely on high. |
| KJV | The fear of man bringeth a snare: but whoso putteth his trust in the LORD shall be safe. |
| ASV | The fear of man bringeth a snare; But whoso putteth his trust in Jehovah shall be safe. |
| YLT | Fear of man causeth a snare, And the confident in Jehovah is set on high. |
| WEB | The fear of man proves to be a snare, but whoever puts his trust in Yahweh is kept safe. |
| BBE | The fear of man is a cause of danger: but whoever puts his faith in the Lord will have a safe place on high. |
Where they part company is בַּיהוָ֣ה — see How Translations Differ.
This sentence has a main clause and two subordinate clauses, creating a contrast between fear and trust.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbנָתַן
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 29:25
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 — Wisdom on Fear and Trustgenerated
Proverbs 29:25 contrasts the detrimental effects of fearing people with the safety found in trusting the LORD. This verse emphasizes the importance of faith over anxiety, suggesting that reliance on God leads to a secure position, while fear of human judgment can lead to peril. The verses surrounding it further illustrate the dynamics of human relationships and divine justice, as seen in Proverbs 29:24 and Proverbs 29:26.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Genesis 12:11–13 | As he was about to enter Egypt, he said to his wife Sarai, “Look, I know that you are a beautiful woman, |
| 2 | Genesis 20:2–11 | Abraham said of his wife Sarah, “She is my sister.” So Abimelech king of Gerar had Sarah brought to him. |
| 3 | Genesis 26:7 | But when the men of that place asked about his wife, he said, “She is my sister.” For he was afraid to say, “She is my wife,” since he thought to himself, “The men of this place will kill me on account of Rebekah, because she is so beautiful.” |
| 4 | Exodus 32:22–24 | “Do not be enraged, my lord,” Aaron replied. “You yourself know that the people are intent on evil. |
| 5 | 1 Samuel 15:24 | Then Saul said to Samuel, “I have sinned; I have transgressed the LORD’s commandment and your instructions, because I feared the people and obeyed their voice. |
The Treasury of Scripture Knowledge — 29 references, hung on the phrase they belong to
The Key Word — מוֹקֵשׁ, mo.Keshgenerated
The word מוֹקֵשׁ (moqesh) means a snare or trap, often used in a figurative sense to describe being caught in sin or temptation. It is a masculine noun that conveys the idea of danger or entrapment, highlighting the peril associated with fear of man.
This word is derived from a root meaning to catch, indicating a device meant to ensnare. In this verse, it emphasizes that fear can lead to situations that ensnare individuals, contrasting sharply with the security found in trusting the LORD.
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 verse is structured around two main clauses: the first discusses the fear of man leading to a snare, while the second presents the outcome of trusting in the LORD. The finite verb יִתֵּן (yi.ten) governs both clauses, indicating the consequences of each action.
The Hebrew word order emphasizes the contrast between the fear of man and the trust in God, with the subject of each clause clearly delineated, making the message straightforward.
Septuagint Backgroundgenerated
The Septuagint translates מוֹקֵשׁ as παγίς (pagis), meaning a trap. This choice reflects a similar connotation of danger and entrapment, aligning with the Hebrew meaning while using a different term familiar to Greek readers.
The Greek word for trust, πεποιθὼς (pepoithōs), conveys a sense of confidence, paralleling the Hebrew understanding of trust in the LORD.
In plain words — the whole versegenerated
Proverbs 29:25 teaches that fearing people can trap us like a snare, but trusting in the LORD provides safety and security. This verse contrasts the dangers of human fear with the protection found in faith in God.
Frequently Asked Questionsgenerated
Fearing man refers to being overly concerned about what others think or do, which can lead to anxiety and poor decisions.
Trusting in the LORD means relying on God's wisdom and protection, which can lead to a sense of safety and peace, above all human concerns.
While fear can sometimes protect us from danger, excessive fear, especially of others, can lead to harmful choices and traps.
Practical ways to trust in the LORD include prayer, studying scripture, and seeking guidance from God in decision-making.
Reflection Questionsgenerated
- In what situations do I find myself fearing what others think, and how can I overcome that fear?
- How can I actively trust in the LORD in my daily life?
- What are some examples of traps that fear has led me into?
- How can I encourage others to trust in the LORD rather than fear man?
The early church on this verse — how the Fathers read it
Bede comments on this verse, linking it to the teaching of Jesus about fearing God over man. His insights reflect on the dangers of misplaced fear.
He who fears man will quickly fall, etc. To whom fits the gospel saying, "Do not fear those who kill the body, but cannot kill the soul" (Matthew 10).Early Church Fathers on Proverbs 29 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Proverbs 29:25 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleThe fear of man bringeth a snare,.... Either that which is subjectively in man; not a divine fear, or the fear of God, that grace which is put into the heart, for that leads to no snare, but tends to
Read John Gill on Proverbs 29 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryThe fear of man bringeth a snare: but whoso putteth his trust in the LORD shall be safe. The fear of man bringeth a snare - entrapping men in danger, guilt, and punishment.
Read Robert Jamieson on Proverbs 29 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThe fear of man, inordinate fear of harm or mischief from men, which is fitly opposed to trust in God, because it comes from a distrust of God’ s promise and providence, bringeth a snare; is an occasion of many sins, and of great danger, both of injuries from men, and of sore punishments from God. Putteth his trust in the Lord; keeping God’ s way, and securely relying upon God to protect him from the designs and rage of wicked men.
Read Matthew Poole on Proverbs 29 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsProverbs 29:25 The fear of man bringeth a snare: but whoso putteth his trust in the LORD shall be safe.Ver. 25. The fear of man bringeth a snare.] This cowardly passion expectorates and exposes a man to many, both sins and sufferings. And albeit faith, when it is in the heart, quelleth and killeth distrustful fear, and is therefore fitly opposed to it in this sacred sentence: yet in the very best sense fights sore against faith when it is upon its own dunghill. I mean in a sensible danger. Nature’ s retraction of itself from a visible fear, may cause the pulse of a Christian that beats truly and strongly in the main point, the state of the soul, to intermit and falter at such a time, as we…
Read John Trapp on Proverbs 29 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(25) The fear of man bringeth a snare.—Even, it may be, the loss of eternal life. (Comp. Matthew 10:28; John 12:25.)
Read Charles John Ellicott on Proverbs 29 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 25. The fear of man bringeth a snare] How often has this led weak men, though sincere in their general character, to deny their God, and abjure his people! See the case of Peter; and learn from this, O reader, that where the mighty have been slain, thou wilt fall, unless thou call on the Strong for strength, and for courage to use it. Be not ashamed of JESUS nor of his people, nor of his cross. Glory in this, that thou knowest him, art joined to them, and art counted worthy to bear it.
Read AdamClarke on Proverbs 29 →CambridgeThe Cambridge Bible for Schools and Colleges25. shall be safe] “Heb. shall be set on high” (marg. of A.V. and R.V.), as on an inaccessible rock, or in an impregnable fortress. Comp. Proverbs 18:10.
Read Cambridge on Proverbs 29 →Albert Barnes1798–1870Barnes' Notes on the BibleThe confusion and wretchedness in which the fear of what men can do entangles us, is contrasted with the security of one, who not only “fears” the Lord, so as to avoid offending Him, but trusts in Him as his protector and guide.
Read Albert Barnes on Proverbs 29 →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 fear of man is a snare, but whoever trusts in the LORD is set securely on high.
The fear of man proves to be a snare, but whoever puts his trust in Yahweh is kept safe.
The fear of man is a snare, but whoever trusts in the LORD is set securely on high.
The fear of people becomes a snare, but whoever trusts in the Lord will be set on high.
Tyndale line
The fear of man bringeth a snare: but whoso putteth his trust in the LORD shall be safe.
The fear of man bringeth a snare; But whoso putteth his trust in Jehovah shall be safe.
The fear of man bringeth a snare: but whoso putteth his trust in the LORD shall be safe.
The fear of man bringeth a snare: but he who putteth his trust in the LORD shall be safe.
The feare of man bringeth a snare: but he that trusteth in the Lord, shalbe exalted.
Strictly literal
The fear of man bringeth a snare; but whoso putteth his confidence in Jehovah is protected.
Fear of man causeth a snare, And the confident in Jehovah is set on high.
Fear of man causes a snare, || And the confident in YHWH is set on high.
The dread of man bringeth a snare; but whoso putteth his trust in the Lord will be upheld in safety.
The fear of man makes a snare, but the one who trusts in Yahweh will be protected.
From the Latin
He that feareth man, shall quickly fall: he that trusteth in the Lord, shall be set on high.
Simplified
Being afraid of people traps you, but if you trust in the Lord you're safe.
The fear of man is a cause of danger: but whoever puts his faith in the Lord will have a safe place on high.
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 reads חֶרְדַּ֣ת אָ֭דָם יִתֵּ֣ן מוֹקֵ֑שׁ וּבוֹטֵ֖חַ בַּיהוָ֣ה יְשֻׂגָּֽב׃, while the Septuagint matches only two of the seven words. This indicates a partial agreement, but the overall message remains consistent across both texts.
חֶרְדַּ֣ת אָ֭דָם יִתֵּ֣ן מוֹקֵ֑שׁ וּבוֹטֵ֖חַ בַּיהוָ֣ה יְשֻׂגָּֽב׃
2 of the 7 words are matched. This is the word-by-word correspondence, not the Septuagint's own sentence — its word order and its articles are its own.
Four traditions, not one. “On the leather” means the letters physically survive on the scroll, as against letters an editor has supplied to fill a hole in it — a restoration is a scholar’s reading, not a reading of the manuscript. Words in [square brackets] are supplied; the notes count them apart from what survives.
The map of this verse — what each word keeps company with
This is a map of two things, both counted rather than judged. Company kept: which words stand within three words of each of these, anywhere in the Hebrew Bible — the thicker the line, the more often the pair meet compared with chance. Built from: the words a word is made out of, taken from its own Strong’s entry. It is not a map of meaning: nothing here claims two words mean the same thing. Click any circle to see the numbers behind it.
Lexicons — every word in Proverbs 29:25
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.
חֲרָדָה (charadah) is a feminine noun meaning trembling, fear, or anxiety. It encompasses feelings of extreme anxiety and anxious care, often associated with physical manifestations like quaking or trembling. The word is derived from a related root, חָרַד (charad), which also conveys similar meanings.
חֲרָדָה n.f. trembling, fear, anxiety
trembling, quaking
anxious care
base
H2731 חֲרָדָה trembling, fear, anxiety
2731 charadah khar-aw-daw'
feminine of 2730; fear, anxiety:--care, X exceedingly, fear,
quaking, trembling.
see HEBREW for 02730
חֲרָדָה (cha.ra.dah) — trembling.
1) fear, anxiety, quaking, trembling, (extreme) anxiety, anxious care
1a) trembling, quaking
1b) anxious care
N-fs — Noun common · feminine singular constructHNcfsc
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…
אָדָם (adam) refers to 'man' or 'mankind,' encompassing both individual humans and the species as a whole. It is also the name of the first man in the Bible, Adam, who is mentioned in various verses, including Genesis 2:19. The term can denote a city in the Jordan valley as well. The entries indicate a range of meanings, but there is no significant disagreement among them.
אָדָם 560 n.m. Gn 1:27 man, mankind
a man = human being
coll. man, mankind
n.pr.m. Adam, first man (without art.)
n.pr.loc. city in Jordan valley (as built?)
base
H120 אָדָם man, mankind . a man = human being
. coll. man, mankind
120 'adam aw-dawm'
from 119; ruddy i.e. a human being (an individual or the
species, mankind, etc.):--X another, + hypocrite, + common
sort, X low, man (mean, of low degree), person.
see HEBREW for 0119
אָדָם (a.dam) — man.
1) man, mankind
1a) man, human being
1b) man, mankind (much more frequently intended sense in OT)
1c) Adam, first man
1d) city in Jordan valley
אָדָם (a.dam) — the man (Adam).
The first named man living at the time before the Flood, first mentioned at Gen.2.19;
married to Eve (H2332);
father of: Cain (H7014B), Abel (H1893) and Seth (H8352); also translated "man" at Gen.2.19,21,23; 3.8,9,20; 5.2; "mankind" at Deu.32.8; "others" at Job.31.33;
Another spelling of a.dam (אָדָם "Adam" H0121)
man, human being
N-ms — Noun common · masculine singular absoluteHNcmsa
The Hebrew word נָתַן (natan) means 'to give' and encompasses a wide range of applications such as putting, setting, and making. It can also indicate actions like bestowing, delivering, and assigning. The entries describe its use in various forms, including Qal, Niphal, and Hophal, but do not present any significant disagreements among lexicons.
נָתַן 2007 vb. give, put, set
Qal 1917
give
Put, set
Make, constitute
Niph.
82be given
Be put, set
Hoph.
be given, bestowed
= be given to one for wife
be put upon
base
H5414 נָתַן give, put, set .. give
. Put, set
. Make, constitute
. . be given
. Be put, set
. . . be given, bestowed
. = be given to one for wife
. be put upon
5414 nathan naw-than'
a primitive root; to give, used with greatest latitude of
application (put, make, etc.):--add, apply, appoint, ascribe,
assign, X avenge, X be ((healed)), bestow, bring (forth,
hither), cast, cause, charge, come, commit, consider, count, +
cry, deliver (up), direct, distribute, do, X doubtless, X
without fail, fasten, frame, X get, give (forth, over, up),
grant, hang (up), X have, X indeed, lay (unto charge, up),
(give) leave, lend, let (out), + lie, lift up, make, + O that,
occupy, offer, ordain, pay, perform, place, pour, print, X
pull , put (forth), recompense, render, requite, restore, send
(out), set (forth), shew, shoot forth (up), + sing, + slander,
strike, (sub-)mit, suffer, X surely, X take, thrust, trade,
turn, utter, + weep, + willingly, + withdraw, + would (to)
God, yield.
נָתַן (na.tan) — to give: give.
: give/deliver/send/produce
1) to give, put, set
1a) (Qal)
1a1) to give, bestow, grant, permit, ascribe, employ, devote, consecrate, dedicate, pay wages, sell, exchange, lend, commit, entrust, give over, deliver up, yield produce, occasion, produce, requite to, report, mention, utter, stretch out, extend
1a2) to put, set, put on, put upon, set, appoint, assign, designate
1a3) to make, constitute
1b) (Niphal)
1b1) to be given, be bestowed, be provided, be entrusted to, be granted to, be permitted, be issued, be published, be uttered, be assigned
1b2) to be set, be put, be made, be inflicted
1c) (Hophal)
1c1) to be given, be bestowed, be given up, be delivered up
1c2) to be put upon
נָתַן (na.tan) — to give: put.
: put/set/apppoint
1) to give, put, set
1a) (Qal)
V-Qal-Imperf-3ms — Verb · Qal · imperfect third person masculine singularHVqi3ms
מוֹקֵשׁ (mowqesh) refers to a bait or lure used in trapping, particularly in a fowler's net, and can also mean a snare in a figurative sense. It is derived from a root meaning to catch, and its implications include a noose or hook for capturing animals. The entries consistently describe it as a snare or trap.
מוֹקֵשׁ n.m. prop. a bait or lure in a fowler's net; then fig. a snare
base
H4170 מוֹקֵשׁ prop. a bait or lure in a fowler's net; then fig. a snare
4170 mowqesh mo-kashe'
or moqesh {mo-kashe'}; from 3369; a noose (for catching
animals) (literally or figuratively): by implication, a hook
(for the nose):--be ensnared, gin, (is) snare(-d), trap.
see HEBREW for 03369
מוֹקֵשׁ (mo.qesh) — snare.
bait, lure, snare
N-ms — Noun common · masculine singular absoluteHNcmsa
snar (pach; pagis, but brochos, in 1Co 7:35): Over half a dozen Hebrew words are used to indicate different methods of taking birds and animals, of which the snare (pach) is mentioned oftener than any other. It was a noose of hair for small birds, of wire for larger birds or smaller animals. The snares were set in a favorable location and grain scattered to attract the attention of feathered creatures. They accepted the bribe of good feeding and walked into the snare, not suspecting danger. For this reason the snare became particularly applicable in describing a tempting bribe offered by men to lead their fellows into trouble, and the list of references is a long one, all of the same nature. See Ex 10:7; 1Sa 18:21; 28:9;
Snare
The expression (Amos 3:5), “Shall one take up a snare from the earth?” etc. (Authorized Version), ought to be, as in the Revised Version, “Shall a snare spring up from the ground?” etc. (See GIN.)
→ General scriptures concerning Am 3:5
→ FIGURATIVE
Of the evils in life of wicked people Job 18:8-10
Of the devices of evil people to deceive the righteous Ps 91:3; Jer 5:26
See AMBUSH
See CONSPIRACY
See PIT
בָּטַח (batach) is a Hebrew verb meaning to trust or have confidence. It conveys a sense of security and boldness, both in a personal sense and when causing others to feel secure. The entries indicate its use in different forms, such as Qal and Hiphil, covering aspects of trust and confidence.
בָּטַח vb. trust
Qal
trust
be confident
Hiph. cause to trust, make secure
base
H982 בָּטַח trust . trust
. be confident
982 batach baw-takh'
a primitive root; properly, to hie for refuge (but not so
precipitately as 2620); figuratively, to trust, be confident
or sure:--be bold (confident, secure, sure), careless (one,
woman), put confidence, (make to) hope, (put, make to) trust.
see HEBREW for 02620
בָּטַח (ba.tach) — to trust.
1) to trust
1a) (Qal)
1a1) to trust, trust in
1a2) to have confidence, be confident
1a3) to be bold
1a4) to be secure
1b) (Hiphil)
1b1) to cause to trust, make secure
2) (TWOT) to feel safe, be careless
Conj | V-Qal — Conjunction · verb qal participle (active) masculine singularHC/Vqrmsa
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)
Prep | N-proper — Preposition · noun properHR/Npt
שָׂגַב (sagab) is a Hebrew verb meaning to be high or exalted, often in an inaccessible way. It conveys a sense of safety and strength, used both literally and figuratively. The word appears in various forms, indicating actions like setting something securely on high or being too high for capture, and is associated with God's exalted nature.
[שָׂגַב] vb. be (inaccessibly) high
Qal
of city, be (too) high for capture
be high in prosperity
Niph.
be high
be (safely) set on high
be exalted
Pi.
set (securely) on high
exalt
Pu. be set (securely) on high
Hiph. God acts exaltedly
base
H7682 שָׂגַב be (inaccessibly) high .. of city, be (too) high for capture
. be high in prosperity
. . be high
. be (safely) set on high
. be exalted
. . set (securely) on high
. exalt
. be set (securely) on high
. God acts exaltedly
7682 sagab saw-gab'
a primitive root; to be (causatively, make) lofty, especially
inaccessible; by implication, safe, strong; used literally and
figuratively --defend, exalt, be excellent, (be, set on) high,
lofty, be safe, set up (on high), be too strong.
שָׂגַב (sa.gav) — to exalt.
1) to be high, be inaccessibly high
1a) (Qal)
1a1) to be (too) high (for capture)
1a2) to be high (of prosperity)
1b) (Niphal)
1b1) to be high
1b2) to be set on high, be (safely) set on high
1b3) to be exalted (of God)
1c) (Piel)
1c1) to set on high, set (securely) on high
1c2) to exalt, exalt (in effective hostility)
1d) (Pual) to be set (securely) on high
1e) (Hiphil) to act exaltedly
V-Pual-Imperf-3ms — Verb · Pual · imperfect third person masculine singularHVPi3ms