Proverbs 30:9 — Word Study
WLCפֶּ֥ן אֶשְׂבַּ֨ע׀ וְכִחַשְׁתִּי֮ וְאָמַ֗רְתִּי מִ֥י יְה֫וָ֥ה וּפֶֽן־ אִוָּרֵ֥שׁ וְגָנַ֑בְתִּי וְ֝תָפַ֗שְׂתִּי שֵׁ֣ם אֱלֹהָֽי׃ פ
BSAOtherwisepên I may have too muchsâbaʻ▸ [be full, satisfied] and deny Youkâchash [reject, turn away from] sayingʼâmar Whomîy [what, which] is the LORDYᵉhôvâh [Yehovah, The covenant Name of God] Orpên I may become pooryârash▸ [be in need, impoverished] and stealgânab [take secretly, deceive] profaningtâphas [dishonoring, using in vain] the nameshêm [identity, character] of my Godʼĕlôhîym [Elohim, the supreme God]
| Greek | English | Parsing |
|---|---|---|
| פֶּ֥ן | lest | Particle |
| אֶשְׂבַּ֨ע׀ | I should be satisfied | Verb, Qal, imperfect first person common singular |
| וְכִחַשְׁתִּי֮ | and I will deny | Verb, Piel, sequential perfect first person common singular |
| וְאָמַ֗רְתִּי | and I will say | Verb, Qal, sequential perfect first person common singular |
| מִ֥י | who? | Pronoun |
| יְה֫וָ֥ה | [is] Yahweh | Noun proper |
| וּפֶֽן־ | and lest | Conjunction, particle |
| אִוָּרֵ֥שׁ | I should become impoverished | Verb, Niphal, imperfect first person common singular |
| וְגָנַ֑בְתִּי | and I will steal | Verb, Qal, sequential perfect first person common singular |
| וְ֝תָפַ֗שְׂתִּי | and I will seize | Verb, Qal, sequential perfect first person common singular |
| שֵׁ֣ם | [the] name of | Noun common, masculine singular construct |
| אֱלֹהָֽי׃ פ | God my | Noun common masculine plural construct, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Otherwise, I may have too much and deny You, saying, ‘Who is the LORD?’ Or I may become poor and steal, profaning the name of my God. |
| KJV | Lest I be full, and deny thee, and say, Who is the LORD? or lest I be poor, and steal, and take the name of my God in vain. |
| ASV | Lest I be full, and deny thee, and say, Who is Jehovah? Or lest I be poor, and steal, And use profanely the name of my God. |
| YLT | Lest I become satiated, and have denied, And have said, 'Who [is] Jehovah?' And lest I be poor, and have stolen, And have laid hold of the name of my God. |
| WEB | lest I be full, deny you, and say, ‘Who is Yahweh?’ or lest I be poor, and steal, and so dishonor the name of my God. |
| BBE | For fear that if I am full, I may be false to you and say, Who is the Lord? or if I am poor, I may become a thief, using the name of my God wrongly. |
Where they part company is כָּחַשׁ — see How Translations Differ.
Two main clauses with conditional phrases outlining potential outcomes based on wealth and poverty.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectיהוה
verbשָׂבֵעַ
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 30:9
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 Prayer for Balancegenerated
Proverbs 30:9 reflects on the importance of moderation in life, specifically regarding wealth and poverty. The speaker acknowledges the potential pitfalls of both extremes — having too much could lead to arrogance and denial of God, while being in need could tempt one to steal and dishonor God's name. This verse serves as a reminder to seek a balanced life, as echoed in the surrounding verses, which also address the themes of honesty and respect for one's parents.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Deuteronomy 6:10–12 | And when the LORD your God brings you into the land He swore to your fathers, to Abraham, Isaac, and Jacob, that He would give you—a land with great and splendid cities that you did not build, |
| 2 | Deuteronomy 8:10–14 | When you eat and are satisfied, you are to bless the LORD your God for the good land that He has given you. |
| 3 | Deuteronomy 31:20 | When I have brought them into the land that I swore to give their fathers, a land flowing with milk and honey, they will eat their fill and prosper. Then they will turn to other gods and worship them, and they will reject Me and break My covenant. |
| 4 | Deuteronomy 32:15 | But Jeshurun grew fat and kicked— becoming fat, bloated, and gorged. He abandoned the God who made him and scorned the Rock of his salvation. |
| 5 | Nehemiah 9:25–26 | They captured fortified cities and fertile land and took houses full of all goods, wells already dug, vineyards, olive groves, and fruit trees in abundance. So they ate and were filled; they grew fat and delighted in Your great goodness. |
The Treasury of Scripture Knowledge — 19 references, hung on the phrase they belong to
The Key Word — כָּחַשׁ, ve.khi.chash.Tigenerated
The verb כָּחַשׁ (kachash) means to deceive or deny. It is often used in contexts where truth is compromised, highlighting the moral implications of one's actions. In this verse, it suggests a rejection of God that could arise from pride or self-sufficiency.
The Piel form indicates an active engagement in the act of denial, emphasizing the speaker's concern that abundance may lead to a conscious turning away from God. This is a cautionary statement about the dangers of wealth.
How Translations Differ — measured against the Berean Standard Biblegenerated
In this study, the verse is analyzed using the Berean Standard Bible, which employs the word deny for כָּחַשׁ.
Sentence Structuregenerated
The verse consists of two main clauses connected by conjunctions, with each clause presenting a conditional statement regarding the outcomes of having too much or too little. The first clause introduces the potential for denial of God, while the second addresses the possibility of theft.
The structure emphasizes the consequences of both wealth and poverty, with the finite verbs אֶשְׂבַּע ('es.Ba) and אִוָּרֵשׁ ('i.va.Resh) anchoring each conditional outcome.
Septuagint Backgroundgenerated
In the Septuagint, the Hebrew כָּחַשׁ is rendered as γένωμαι (genōmai), which means 'to become' or 'to come into being.' This choice suggests a broader interpretation of the act of denial, framing it as a transformation in relationship to God.
This translation indicates a shift in focus from the act of denial itself to the state of being that results from it, highlighting the gravity of turning away from God.
In plain words — the whole versegenerated
Proverbs 30:9 warns about the dangers of both wealth and poverty. It suggests that having too much can lead to denying God, while being poor might tempt one to steal and dishonor God’s name. The speaker is asking for a balanced life to avoid these extremes.
Frequently Asked Questionsgenerated
To deny God means to reject or turn away from Him, often arising from pride or self-sufficiency.
Balance in wealth is important to maintain faith and avoid the pitfalls of arrogance or desperation.
Poverty can lead to desperation, causing individuals to steal or act in ways that do not reflect God's character.
The name of God signifies His identity and character, representing His authority and power.
Reflection Questionsgenerated
- In what ways have I seen wealth impact my faith or the faith of others?
- How can I cultivate a heart of gratitude regardless of my financial situation?
- What steps can I take to ensure that I honor God's name in my actions?
- How do I respond to the temptations that come with both wealth and poverty?
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Proverbs 30:9 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleLest I be full, and deny [thee],.... This is the dangerous consequence of riches, and the temptation they expose men unto; who, being full of the things of this world, are tempted to deny the Lord;
Read John Gill on Proverbs 30 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryTwo things have I required of thee; deny me them not before I die: Two prayers, followed by single sentences, (Proverbs 30:10, etc.) One prayer concerns the soul, the other the body.
Read Robert Jamieson on Proverbs 30 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleDeny thee, by trusting to riches, which is a denial of God, , by unthankfulness for and abuse of his mercies, and by rebellion against him, and divers other courses and common practices of rich men, whereby God is denied in truth and in works, even when he is owned in words and in show. Who is the Lord, that I should obey or serve him? I do not need him, I can live of my own without him. Lest by degrees I should arrive at downright atheism or infidelity, which is most incident to rich and great men, as is manifest from experience. Take the name of my God in vain; use false oaths, either to vindictate myself when I am suspected or accused of theft, and my oath is required according to the…
Read Matthew Poole on Proverbs 30 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsProverbs 30:9 Lest I be full, and deny [thee], and say, Who [is] the LORD? or lest I be poor, and steal, and take the name of my God [in vain].Ver. 9. Lest I be full and deny thee, &c.] Fulness breeds forgetfulness, saturity security Deuteronomy 32:14; 1 Timothy 6:17 every grain of riches hath a vermin of pride and ambition in it. A man may desire them, as one desires a ship to pass over the sea from one country to another; but to many they prove hindrances to heaven, remoras to religious practices. Many in their low estate could serve God, but now resemble the moon, which never suffers eclipse but at her full, and that is by the earth’ s interposition between the sun and herself. Even an…
Read John Trapp on Proverbs 30 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(9) Lest I be full, and deny thee.—For “pride and fulness of bread” were among the sins which brought destruction on Sodom (Ezekiel 16:49). (Comp. Job 21:14-15.) And take the name of my God in vain.—Literally, handle it roughly, irreverently; particularly in finding fault with His providence.
Read Charles John Ellicott on Proverbs 30 →CambridgeThe Cambridge Bible for Schools and Colleges9. take … in vain] use profanely, R.V. Lit. take hold of, or handle, sc. lightly or profanely. Lest I be moved in the bitterness of distress to blaspheme, or charge God foolishly. Comp. Job 1:22; Job 2:9; Isaiah 8:11.
Read Cambridge on Proverbs 30 →Albert Barnes1798–1870Barnes' Notes on the BibleThe special dangers of the two extremes. Wealth tempts to pride, unbelief, and a scorn like that of Pharaoh Exodus 5:2; poverty to, dishonesty, and then to perjury, or to the hypocritical profession
Read Albert Barnes on Proverbs 30 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible9. Deny thee — Hebrew, simply deny; fail to render suitable acknowledgments. Abundance too commonly begets pride, sensuality, and forgetfulness of our obligation to the great Giver.
Read Daniel Denison Whedon on Proverbs 30 →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
Otherwise, I may have too much and deny You, saying, ‘Who is the LORD?’ Or I may become poor and steal, profaning the name of my God.
lest I be full, deny you, and say, ‘Who is Yahweh?’ or lest I be poor, and steal, and so dishonor the name of my God.
Otherwise, I may have too much and deny You, saying, ‘Who is the LORD?’ Or I may become poor and steal, profaning the name of my God.
lest I become satisfied and act deceptively and say, “Who is the Lord?” Or lest I become poor and steal and demean the name of my God.
Tyndale line
Lest I be full, and deny thee, and say, Who is the LORD? or lest I be poor, and steal, and take the name of my God in vain.
Lest I be full, and deny thee, and say, Who is Jehovah? Or lest I be poor, and steal, And use profanely the name of my God.
Lest I be full, and deny thee, and say, Who is the LORD? or lest I be poor, and steal, and use profanely the name of my God.
Lest I be full, and deny thee , and say, Who is the LORD? or lest I be poor, and steal, and take the name of my God in vain .
Least I be full, and denie thee, and say, Who is the Lord? or least I be poore and steale, and take the Name of my God in vaine.
Strictly literal
lest I be full and deny [thee], and say, Who is Jehovah? or lest I be poor and steal, and outrage the name of my God.
Lest I become satiated, and have denied, And have said, 'Who [is] Jehovah?' And lest I be poor, and have stolen, And have laid hold of the name of my God.
Lest I become satiated, and have denied, || And have said, “Who [is] YHWH?” And lest I am poor, and have stolen, || And have laid hold of the Name of my God.
Lest I become over-full, and deny thee, and say, Who is the Lord? or lest I become poor, and steal, and trespass against the name of my God.
For if I have too much, I might deny you and say, “Who is Yahweh?” Or if I become poor, I might steal and profane the name of my God.
From the Latin
Lest perhaps being filled, I should be tempted to deny, and say: Who is the Lord? or being compelled by poverty, I should steal, and forswear the name of my God.
Simplified
Otherwise if I have plenty of money, I may give up on you, saying, “Who is the Lord?” while if I'm poor I may steal and bring the name of my God into disrepute.
For fear that if I am full, I may be false to you and say, Who is the Lord? or if I am poor, I may become a thief, using the name of my God wrongly.
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 Septuagint largely agree, with 11 out of 12 words matching. The Septuagint's word order and articles differ, but the essential meaning remains consistent.
פֶּ֥ן אֶשְׂבַּ֨ע׀ וְכִחַשְׁתִּי֮ וְאָמַ֗רְתִּי מִ֥י יְה֫וָ֥ה וּפֶֽן־ אִוָּרֵ֥שׁ וְגָנַ֑בְתִּי וְ֝תָפַ֗שְׂתִּי שֵׁ֣ם אֱלֹהָֽי׃ פ
11 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.
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 30:9
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.
פֶּן־ (pen) is a conjunction meaning 'lest' or 'not,' often used to express a warning or fear of a potential negative outcome. It is derived from a root meaning 'removal' and is typically found in constructions that indicate a precautionary context. The entries consistently emphasize its adverbial use in cautionary statements.
פֶּן־ 133 (alw. with Makkeph) conj. (adverting or deprecating), lest
with impf.
with Pf., the result feared being conceived as having possibly already taken place
base
H6435 פֶּן־ (alw. with Makkeph) (adverting or deprecating), lest . with impf.
. with Pf., the result feared being conceived as having possibly already taken place
6435 pen pane
from 6437; properly, removal; used only (in the construction)
adverb as conjunction, lest:--(lest) (peradventure),
that...not.
see HEBREW for 06437
פֶּן־ (pen) — lest.
conj
1) lest, not, beware lest
adv
2) lest
Conj — ParticleHTc
שָׂבֵעַ (saba`) means to be sated or satisfied, particularly in relation to food. It can also imply having one's desires fulfilled or being surfeited with excess. The verb has various forms, including Qal, Piel, and Hiphil, which cover meanings from simply being full to enriching or satisfying others. The entries indicate a focus on both literal and figurative senses of satisfaction.
[שָׂבֵעַ], שָׂבַע 96 vb. be sated, satisfied, surfeited
Qal 79
be sated (with food), esp. human subj.
more gen., be sated, have desire satisfied
have in excess, be surfeited with
Niph. Pt. sated
Pi. satisfy
Hiph.
satisfy (esp. with material blessings), subj. י׳
c. acc. of food pers., י׳ subj.
י׳ subj.
י׳ subj., c. acc. of beasts
enrich
sate, glut (with the undesired)
base
H7646 שָׂבֵעַ, שָׂבַע be sated, satisfied, surfeited .. be sated (with food), esp. human subj.
. more gen., be sated, have desire satisfied
. have in excess, be surfeited with
. Pt. sated
. satisfy
. . . satisfy (esp. with material blessings), subj. י׳
. c. acc. of food + pers., י׳ subj.
. י׳ subj.
. י׳ subj., c. acc. of beasts
. enrich
. sate, glut (with the undesired)
7646 saba` saw-bah'
or sabeay {saw-bay'-ah}; a primitive root; to sate, i.e. fill
to satisfaction (literally or figuratively):--have enough,
fill (full, self, with), be (to the) full (of), have plenty
of, be satiate, satisfy (with), suffice, be weary of.
שָׂבֵעַ (sa.va) — to satisfy.
1) to be satisfied, be sated, be fulfilled, be surfeited
1a) (Qal)
1a1) to be sated (with food)
1a2) to be sated, be satisfied with, be fulfilled, be filled, have one's fill of (have desire satisfied)
1a3) to have in excess, be surfeited, be surfeited with
1a3a) to be weary of (fig)
1b) (Piel) to satisfy
1c) (Hiphil)
1c1) to satisfy
1c2) to enrich
1c3) to sate, glut (with the undesired)
V-Qal-Imperf-1cs — Verb · Qal · imperfect first person common singularHVqi1cs
כָּחַשׁ (kachash) is a Hebrew verb meaning to deceive or disappoint. It encompasses a range of actions including lying, failing, and growing lean, with various forms indicating different nuances such as cringing or feigning obedience. The entries highlight its use in contexts of untruthfulness and insufficiency, but there is no significant disagreement among the lexicons.
כָּחַשׁ vb. be disappointing, deceive, fail, grow lean
Qal my flesh hath grown lean (away) fr. fatness
Niph. thine enemies shall cringe
Pi.
deceive
act deceptively against
cringe = come cringing
disappoint, fail
Hithp. shall come cringing to me
base
H3584 כָּחַשׁ be disappointing, deceive, fail, grow lean
3584 kachash kaw-khash'
a primitive root; to be untrue, in word (to lie, feign,
disown) or deed (to disappoint, fail, cringe):--deceive, deny,
dissemble, fail, deal falsely, be found liars, (be-)lie,
lying, submit selves.
כָּחַשׁ (ka.chash) — to deceive.
1) to deceive, lie, fail, grow lean, be disappointing, be untrue, be insufficient, be found liars, belie, deny, dissemble, deal falsely
1a) (Qal) to become lean
1b) (Niphal) to cringe, feign obedience
1c) (Piel)
1c1) to deceive, deny falsely
1c2) to act deceptively
1c3) to cringe
1c4) to disappoint, fail
1d) (Hithpael) to cringe, feign obedience
Conj | V-Piel-1cs — Verb · Piel · sequential perfect first person common singularHc/Vpq1cs
de-ni': This word is characteristic of the New Testament rather than the Old Testament, although it translates three different Hebrew originals, namely, kachash, "to lie," "disown" (Ge 18:15; Jos 24:27; Job 8:18; 31:28; Pr 30:9); mana`, "to withhold," "keep back" (1Ki 20:7; Pr 30:7); shubh, "to turn back," "say no" (1Ki 2:16).
In the New Testament, antilego, is once translated "deny," in the case of the Sadducees who denied the resurrection (Lu 20:27 the King…
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)
Conj | V-Qal-1cs — Verb · Qal · sequential perfect first person common singularHc/Vqq1cs
מִי (mi) is an interrogative pronoun primarily used to ask about persons, meaning 'who?' or 'whose?'. It can also appear in rhetorical questions and has some idiomatic uses, such as 'who among...?' or 'whosoever'. The word is rarely applied to things, and its forms can vary in emphasis.
מִי 423 pron.interrog. who? of persons
מִי is rarely used of things, and usually where persons are understood or implied
in the gen. whose
in an indirect qu.
מִי ב׳ who among … ?
strengthened and emph. forms of interrog.
various rhetorical uses whose
מִי may sometimes be rendered whosoever, though, as the examples will shew, it does not really mean it
once, following a verb, any one
base
H4310 מִי who? of persons . מִי is rarely used of things, and usually where persons are understood or implied
. in the gen. whose
. in an indirect qu.
. מִי ב׳ who among … ?
. strengthened and emph. forms of interrog.
. various rhetorical uses whose
. מִי may sometimes be rendered whosoever, though, as the examples will shew, it does not really mean it
. once, following a verb, any one
4310 miy me
an interrogative pronoun of persons, as 4100 is of things,
who? (occasionally, by a peculiar idiom, of things); also
(indefinitely) whoever; often used in oblique construction
with prefix or suffix:--any (man), X he, X him, + O that!
what, which, who(-m, -se, -soever), + would to God.
see HEBREW for 04100
מִי (mi) — who?.
who?, whose?, whom?, would that, whoever, whosoever
Part — PronounHPi
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
פֶּן־ (pen) is a conjunction meaning 'lest' or 'not,' often used to express a warning or fear of a potential negative outcome. It is derived from a root meaning 'removal' and is typically found in constructions that indicate a precautionary context. The entries consistently emphasize its adverbial use in cautionary statements.
פֶּן־ 133 (alw. with Makkeph) conj. (adverting or deprecating), lest
with impf.
with Pf., the result feared being conceived as having possibly already taken place
base
H6435 פֶּן־ (alw. with Makkeph) (adverting or deprecating), lest . with impf.
. with Pf., the result feared being conceived as having possibly already taken place
6435 pen pane
from 6437; properly, removal; used only (in the construction)
adverb as conjunction, lest:--(lest) (peradventure),
that...not.
see HEBREW for 06437
פֶּן־ (pen) — lest.
conj
1) lest, not, beware lest
adv
2) lest
Conj | Conj — Conjunction · particleHC/Tc
The Hebrew word יָרַשׁ (*yarash*) is a verb meaning to take possession, inherit, or dispossess. It encompasses a range of actions from seizing and occupying land to impoverishing or ruining others. The entries indicate various forms of the verb, including Qal, Niphal, Piel, and Hiphil, which express different nuances of possession and dispossession.
יָרַשׁ 229 vb. take possession of, inherit, dispossess
Qal
take possession of, esp. bu force, have as a possession, often with collat. idea of taking in place of others, succeeding to, inheriting
inherit, sq. acc. pers. = be one's heir
= impoverish
Niph. be (dispossessed =) impoverished, come to poverty
Pi. the fruit of thy ground shall the cricket get full possession
Hiph.
cause to possess or inherit
cause (others) to possess or inherit, then gen. dispossess
= impoverish
nearly = bring to ruin, destroy
take possession of a land
base
H3423 יָרַשׁ take possession of, inherit, dispossess .. take possession of, esp. bu force, have as a possession, often with collat. idea of taking in place of others, succeeding to, inheriting
. inherit, sq. acc. pers. = be one's heir
. = impoverish
. be (dispossessed =) impoverished, come to poverty
. the fruit of thy ground shall the cricket get full possession
. . cause to possess or inherit
. cause (others) to possess or inherit, then gen. dispossess
. = impoverish
. nearly = bring to ruin, destroy
. take possession of a land
3423 yarash yaw-rash'
or yaresh {yaw-raysh'}; a primitive root; to occupy (by
driving out previous tenants, and possessing in their place);
by implication, to seize, to rob, to inherit; also to expel,
to impoverish, to ruin:--cast out, consume, destroy,
disinherit, dispossess, drive(-ing) out, enjoy, expel, X
without fail, (give to, leave for) inherit(-ance, -or) +
magistrate, be (make) poor, come to poverty, (give to, make
to) possess, get (have) in (take) possession, seize upon,
succeed, X utterly.
יָרַשׁ (ya.rash) — to possess: possess.
: possess/inherit
1) to seize, dispossess, take possession off, inherit, disinherit, occupy, impoverish, be an heir
1a) (Qal)
1a1) to take possession of
1a2) to inherit
1a3) to impoverish, come to poverty, be poor
1b) (Niphal) to be dispossessed, be impoverished, come to poverty
1c) (Piel) to devour
1d) (Hiphil)
1d1) to cause to possess or inherit
1d2) to cause others to possess or inherit
1d3) to impoverish
1d4) to dispossess
1d5) to destroy, bring to ruin, disinherit
יָרַשׁ (ya.rash) — to possess: take.
: take/conquer/drive_out
1) to seize, dispossess, take possession off, inherit, disinherit, occupy, impoverish, be an heir
1a) (Qal)
1a1) to take possession of
1a2) to inherit
1a3) to impoverish, come to poverty, be poor
1b) (Niphal) to be dispossessed, be impoverished, come to poverty
1c) (Piel) to devour
1d) (Hiphil)
1d1) to cause to possess or inherit
V-Niphal-Imperf-1cs — Verb · Niphal · imperfect first person common singularHVNi1cs
גָּנַב (ganab) is a Hebrew verb meaning to steal. It encompasses various forms, including stealing, being stolen, and going by stealth. The entries indicate its use in different grammatical aspects, such as Qal, Niphal, Piel, Pual, and Hithpael, which cover both the act of stealing and the state of being stolen.
[גָּנַב] vb. steal
Qal steal
Niph. be stolen
Pi. steal away (trans.)
Pu. be stolen away
Hithp. go by stealth, syeal away
base
H1589 גָּנַב steal
1589 ganab gaw-nab'
a primitive root; to thieve (literally or figuratively); by
implication, to deceive:--carry away, X indeed, secretly
bring, steal (away), get by stealth.
גָּנַב (ga.nav) — to steal.
1) to steal, steal away, carry away
1a) (Qal) to steal
1b) (Niphal) to be stolen
1c) (Piel) to steal away
1d)(Pual) to be stolen away, be brought by stealth
1e) (Hithpael) to go by stealth, steal away
Conj | V-Qal-1cs — Verb · Qal · sequential perfect first person common singularHc/Vqq1cs
תָּפַשׂ (taphas) is a Hebrew verb meaning to lay hold of or seize. It encompasses actions like capturing, wielding, and handling, with nuances in different forms such as being seized or caught. The entries suggest a range of physical and figurative uses, including the idea of manipulation or unwarranted use.
תָּפַשׂ vb. lay hold of, wield
Qal
lay hold of, seize
grasp in order to wield, wield, use skilfully
Niph. be seized, arrested, caught
Pi. a lizard thou mayest grasp with the hands
base
H8610 תָּפַשׂ lay hold of, wield
8610 taphas taw-fas'
a primitive root; to manipulate, i.e. seize; chiefly to
capture, wield, specifically, to overlay; figuratively, to use
unwarrantably:--catch, handle, (lay, take) hold (on, over),
stop, X surely, surprise, take.
תָּפַשׂ (ta.pha.s) — to capture.
1) to catch, handle, lay hold, take hold of, seize, wield
1a) (Qal)
1a1) to lay hold of, seize, arrest, catch
1a2) to grasp (in order to) wield, wield, use skilfully
1b) (Niphal) to be seized, be arrested, be caught, be taken, captured
1c) (Piel) to catch, grasp (with the hands)
Conj | V-Qal-1cs — Verb · Qal · sequential perfect first person common singularHc/Vqq1cs
שֵׁם (shem) means 'name' and encompasses various meanings such as reputation, fame, and glory. It can refer to the designation of God and is often associated with memorials or monuments. The word is built from a primitive root and highlights individuality and honor. There is a mention of its use in relation to false gods, which is forbidden.
שֵׁם 864 n.m. name (√ unknown)
of river, beasts, city, i.e. exact designation of it
usu. of pers.
= reputation
esp. as giving a man a kind of posthumous life, esp. in his sons
name, as designation of God
of false gods, use forbidden
= memorial, monument
base
H8034 שֵׁם name (√ unknown)
8034 shem shame
a primitive word (perhaps rather from 7760 through the idea
of definite and conspicuous position; compare 8064); an
appellation, as a mark or memorial of individuality; by
implication honor, authority, character:--+ base,
(in-)fame(-ous), named(-d), renown, report.
see HEBREW for 07760
see HEBREW for 08064
שֵׁם (shem) — name.
1) name
1a) name
1b) reputation, fame, glory
1c) the Name (as designation of God)
1d) memorial, monument
Aramaic equivalent: shum (שֻׁם "name" H8036)
N-ms — Noun common · masculine singular constructHNcmsc
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…
אֱלֹהִים (elohiym) is a plural noun meaning 'gods' or 'God,' often referring to the supreme deity in the Old Testament. It encompasses divine beings, rulers, and judges, reflecting divine majesty and power. The term can also denote angels and is used in a superlative sense. Notably, it is sometimes combined with יהוה (YHWH), the personal name of God.
אֱלֹהִים 2570 n.m.pl.
pl. in number.
rulers, judges, either as divine representatives at sacred places or as reflecting divine majesty and power
divine ones, superhuman beings including God and angels
angels
gods
pl. intensive
god or goddess
godlike one
works of God, or things belongng to him
God
הָאֱלֹהִים the (true) God
אֱלֹהִים = God
base
H430 אֱלֹהִים n. m. pl. . pl. in number. . rulers, judges, either asdivine representatives at sacred places or as reflecting divine majesty and power
. divine ones, superhuman beings including God and angels
. angels
. gods
. pl. intensive . god or goddess
. godlike one
. works of God, or things belongng to him
. God
. הָאֱלֹהִים the (true) God
. אֱלֹהִים = God
430 'elohiym el-o-heem'
plural of 433; gods in the ordinary sense; but specifically
used (in the plural thus, especially with the article) of the
supreme God; occasionally applied by way of deference to
magistrates; and sometimes as a superlative:--angels, X
exceeding, God (gods)(-dess, -ly), X (very) great, judges, X
mighty.
see HEBREW for 0433
אֱלֹהִים (e.lo.him) — God.
This name means "gods" (plural intensive-singular meaning), "God"
Another name of ye.ho.vah (יהוה "LORD" H3068G)
אֱלֹהִים (e.lo.him) — (LORD)-Elohe.
Combined with ye.ho.vah (יהוה "LORD" H3068)
אֱלֹהִים (e.lo.him) — (Gibeath)-elohim.
Combined with giv.ah (גִּבְעָה "Gibeath" H1389)
N-mp | Suff — Noun common masculine plural construct · suffixHNcmpc/Sp1bs