Psalms 102:16 — Word Study
WLCכִּֽי־ בָנָ֣ה יְהוָ֣ה צִיּ֑וֹן נִ֝רְאָ֗ה בִּכְבוֹדֽוֹ׃
BSAthe LORDYᵉhôvâh [Yehovah, The covenant Name of God] in His glorykâbôwd [honor, splendor, greatness]
| Greek | English | Parsing |
|---|---|---|
| כִּֽי־ | for | Particle |
| בָנָ֣ה | he has built | Verb, Qal, perfect third person masculine singular |
| יְהוָ֣ה | Yahweh | Noun proper |
| צִיּ֑וֹן | Zion | Noun proper |
| נִ֝רְאָ֗ה | he has appeared | Verb, Niphal, perfect third person masculine singular |
| בִּכְבוֹדֽוֹ׃ | in glory his | Preposition, noun common masculine singular construct, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | For the LORD will rebuild Zion; He has appeared in His glory. |
| KJV | When the LORD shall build up Zion, he shall appear in his glory. |
| ASV | For Jehovah hath built up Zion; He hath appeared in his glory. |
| YLT | For Jehovah hath builded Zion, He hath been seen in His honour, |
| WEB | For Yahweh has built up Zion. He has appeared in his glory. |
| BBE | When the Lord has put up the walls of Zion, and has been been in his glory; |
The translations agree on the key themes of rebuilding and revelation, with slight variations in the rendering of specific verbs.
The verse consists of two main clauses, each contributing to the overall message of restoration and revelation.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectגּוֹי
verbיָרֵא
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 — Psalms 102:16
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 Restorationgenerated
Psalm 102:16 expresses a deep longing for God's intervention and restoration of Zion. The psalmist emphasizes God's power and glory, which are central themes throughout the psalm. This verse highlights the hope that God will act to rebuild and restore what has been broken, reflecting a broader biblical theme of redemption and renewal.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 51:18 | In Your good pleasure, cause Zion to prosper; build up the walls of Jerusalem. |
| 2 | Psalm 69:35 | For God will save Zion and rebuild the cities of Judah, that they may dwell there and possess it. |
| 3 | Psalm 147:2 | The LORD builds up Jerusalem; He gathers the exiles of Israel. |
| 4 | Isaiah 2:2–3 | In the last days the mountain of the house of the LORD will be established as the chief of the mountains; it will be raised above the hills, and all nations will stream to it. |
| 5 | Isaiah 14:26 | This is the plan devised for the whole earth, and this is the hand stretched out over all the nations. |
The Treasury of Scripture Knowledge — 13 references, hung on the phrase they belong to
The Key Word — בָנָ֣ה, va.Nahgenerated
The verb בָּנָה (banah) means 'to build' and is used here in the perfect tense, indicating a completed action by God. It encompasses not only the physical act of construction but also the establishment and restoration of a place or community, as seen in various contexts throughout Scripture.
In this verse, the subject is יְהוָ֣ה (Yahweh), signifying God's active role in the rebuilding process. The use of this verb underscores the assurance that God will restore Zion, which carries significant theological weight as it relates to His covenant promises.
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 structure of the verse is straightforward, with two main clauses: the first states God's intention to rebuild Zion, and the second declares His revelation in glory. The finite verb בָנָ֣ה (he has built) is the pivot, with the subject יְהוָ֣ה (Yahweh) preceding it, emphasizing God's initiative.
The second clause introduces the verb נִ֝רְאָ֗ה (he has appeared), which complements the first by highlighting the manifestation of God's glory, thus linking His actions to His nature.
Septuagint Backgroundgenerated
In the Septuagint, the Hebrew verb בָנָ֣ה is rendered as φοβηθήσονται, which indicates a shift in focus towards the fear of the nations. This choice reflects an interpretative angle that emphasizes the response of the nations to God's actions rather than the act of building itself.
The Greek word for נִ֝רְאָ֗ה is ὄνομα, which translates to 'name' and suggests a broader understanding of God's presence and reputation being revealed to the world.
In plain words — the whole versegenerated
Psalm 102:16 tells us that the LORD will rebuild Zion and has shown His glory. This verse emphasizes God's promise to restore His people and the significance of His presence among them.
Frequently Asked Questionsgenerated
It signifies God's commitment to restore His people and their place of worship, reflecting His covenant faithfulness.
God reveals His glory through His actions and presence in the world, particularly in the restoration of His people.
Zion represents not just a physical location, but also the spiritual heart of God's people and His covenant relationship with them.
We learn about God's faithfulness and His desire to restore and redeem, offering hope to those who feel broken or abandoned.
Reflection Questionsgenerated
- In what ways have I seen God restore brokenness in my life or community?
- How can I reflect God's glory in my actions and interactions with others?
- What does it mean for me that God is committed to rebuilding and restoring?
- How can I support others who are in need of restoration and hope?
The early church on this verse — how the Fathers read it
Augustine of Hippo comments on this verse, emphasizing the ongoing work of God in rebuilding Zion and encouraging believers to participate in this restoration.
"For the Lord shall build up Sion" [Psalms 102:16]. This work is going on now. O you living stones, run to the work of building, not to ruin.Early Church Fathers on Psalms 102 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Psalms 102:16 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleWhen the Lord shall build up Zion,.... The church of God, fallen down, and in a ruinous condition, as it may be said to be when the doctrines of the Gospel are departed from; the ordinances of it are
Read John Gill on Psalms 102 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryWhen the LORD shall build up Zion he shall appear in his glory When the LORD shall build up Zion, he shall appear in his glory. When the Lord shall build up Zion, he shall appear in his glory.
Read Robert Jamieson on Psalms 102 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleHis glorious power, and wisdom, and goodness shall be manifested to all the world.
Read Matthew Poole on Psalms 102 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 102:16 When the LORD shall build up Zion, he shall appear in his glory.Ver. 16. When the Lord shall build up Zion] Isaiah had foretold that the second temple should be more glorious than the first, Isaiah 54:11; Isaiah 60:17, the stones whereof were types of those living stones whereof that spiritual temple was to be built, 1 Peter 2:5, and wherein God would manifest more of his glory than ever he had done in all the world besides.
Read John Trapp on Psalms 102 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(13-16) The prospect (Isaiah 40:1-5) that the restoration of Jerusalem will take place simultaneously with the coming of Jehovah in glory, is here re-echoed from the prophet in a lyric form. “The set time” must not be rigidly explained by the “seventy years” of Jeremiah 25:11. The expression is general: “The hour is come.” (Comp. Isaiah 40:2.)
Read Charles John Ellicott on Psalms 102 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 16. When the Lord shall build up Zion] It is such a difficult thing, so wholly improbable, so far out of the reach of human power, that when God does it, he must manifest his power and glory in a most extraordinary manner.
Read AdamClarke on Psalms 102 →CambridgeThe Cambridge Bible for Schools and Colleges12–22. From the thought of his own frailty and transitoriness he turns to the eternal sovereignty of Jehovah, which is the sure pledge for Zion’s restoration.
Read Cambridge on Psalms 102 →Albert Barnes1798–1870Barnes' Notes on the BibleWhen the Lord shall build up Zion - The Septuagint, the Latin Vulgate, and Luther, vender this, “Because the Lord hath built up Zion.” This also is the most natural and correct translation of the Hebrew.
Read Albert Barnes on Psalms 102 →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
For the LORD will rebuild Zion; He has appeared in His glory.
For Yahweh has built up Zion. He has appeared in his glory.
For the LORD will rebuild Zion; He has appeared in His glory.
when the Lord rebuilds Zion, and reveals his splendor,
Tyndale line
When the LORD shall build up Zion, he shall appear in his glory.
For Jehovah hath built up Zion; He hath appeared in his glory.
For the LORD hath built up Zion, he hath appeared in his glory;
When the LORD shall build up Zion, he will appear in his glory.
When the Lord shall build vp Zion, and shall appeare in his glory,
Strictly literal
When Jehovah shall build up Zion, he will appear in his glory.
For Jehovah hath builded Zion, He hath been seen in His honour,
For YHWH has built Zion, || He has been seen in His glory,
(102:17) When the Lord shalt have built up Zion, he appeareth in his glory;
Yahweh will rebuild Zion and will appear in his glory.
From the Latin
For the spirit shall pass in him, and he shall not be: and he shall know his place no more.
Simplified
For the Lord will rebuild Jerusalem; he will appear in glory.
When the Lord has put up the walls of Zion, and has been been in his glory;
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 states, "For the LORD will rebuild Zion; He has appeared in His glory," which is a direct affirmation of God's promise to restore Zion. The Septuagint closely aligns with this meaning, as it matches five out of the six words in the Masoretic Text, though it presents them in a different order and structure. The Dead Sea Scrolls, specifically 4Q84, do not directly correspond to this verse but instead contain a different message about the nations and kings recognizing the glory of the LORD, indicating a thematic connection rather than a textual agreement.
כִּֽי־ בָנָ֣ה יְהוָ֣ה צִיּ֑וֹן נִ֝רְאָ֗ה בִּכְבוֹדֽוֹ׃
5 of the 6 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.
ייראו גוים את שם יהוה וכל מלכי הארץ את כבוד׳ו
10 words on the leather.
Four traditions, not one. “On the leather” means the letters physically survive on the scroll, as against letters an editor has supplied to fill a hole in it — a restoration is a scholar’s reading, not a reading of the manuscript. Words in [square brackets] are supplied; the notes count them apart from what survives.
The map of this verse — what each word keeps company with
This is a map of two things, both counted rather than judged. Company kept: which words stand within three words of each of these, anywhere in the Hebrew Bible — the thicker the line, the more often the pair meet compared with chance. Built from: the words a word is made out of, taken from its own Strong’s entry. It is not a map of meaning: nothing here claims two words mean the same thing. Click any circle to see the numbers behind it.
Lexicons — every word in Psalms 102:16
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.
כִּי (ki) is a conjunction primarily meaning 'that,' 'for,' or 'when.' It indicates causal relationships and can express conditions like 'if' or 'though.' The word is versatile, appearing in various contexts to convey certainty, exception, or concession. Notably, it can combine with other particles to modify its meaning, such as in the phrase כִּי אם־ (ki im), meaning 'that if.'
כִּי conj. that, for, when
that
Of time, when, of the past
elsewhere כִּי has a force approximating to if, though it usu. represents a case as more likely to occur than אִם
when or if, with a concessive force, i.e. though
Because, since
base
כִּי אם־
each part. retaining its independent force, and relating to a different clause:
that if
for if
(About 140 t.) the two particles being closely conjoined, and relating to the same clause—
limiting the prec. clause, except
the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
after an oath, surely
base
כִּי עַל כֵּן forasmuch as
base
H3588a כִּי that, for, when . that
. . Of time, when, of the past
. elsewhere כִּי has a force approximating to if, though it usu. represents a case as more likely to occur than אִם
. when or if, with a concessive force, i.e. though
. Because, since
H3588b כִּי אם־ . each part. retaining its independent force, and relating to a different clause: . that if
. for if
. (About 140 t.) the two particles being closely conjoined, and relating to the same clause— . limiting the prec. clause, except
. the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
. after an oath, surely
H3588c כִּי עַל כֵּן forasmuch as
3588 kiy kee
a primitive particle (the full form of the prepositional
prefix) indicating causal relations of all kinds, antecedent
or consequent; (by implication) very widely used as a relative
conjunction or adverb (as below); often largely modified by
other particles annexed:--and, + (forasmuch, inasmuch,
where-)as, assured(-ly), + but, certainly, doubtless, + else,
even, + except, for, how, (because, in, so, than) that, +
nevertheless, now, rightly, seeing, since, surely, then,
therefore, + (al- )though, + till, truly, + until, when,
whether, while, whom, yea, yet.
כִּי (ki) — for.
1) that, for, because, when, as though, as, because that, but, then, certainly, except, surely, since
1a) that
1a1) yea, indeed
1b) when (of time)
1b1) when, if, though (with a concessive force)
1c) because, since (causal connection)
1d) but (after negative)
1e) that if, for if, indeed if, for though, but if
1f) but rather, but
1g) except that
1h) only, nevertheless
1i) surely
1j) that is
1k) but if
1l) for though
1m) forasmuch as, for therefore
כִּי [אם] (ki im) — that if: except.
1) except if
1a) but if
1b) even though
כִּי [עַל כֵּן] (ki [al ken]) — for as that: since.
1) that, for, because, when, as though, as, because that, but, then, certainly, except, surely, since
1a) that
1a1) yea, indeed
1b) when (of time)
1b1) when, if, though (with a concessive force)
1c) because, since (causal connection)
1d) but (after negative)
HTc — ParticleHTc
for (ki (conjunction), le, from 'el (preposition), and various other words. In the New Testament also the words are various, chiefly gar, kai gar, hoti (conjunctions); anti apo eis dia (accusative), epi (dative and accusative), peri (genitive), pros (genitive and accusative), huper (genitive) (prepositions)): the English Revised Version and the American Standard Revised Version give in many cases more literal or more accurate renderings than those in the King James Version.
In the New Testament the most important preps. from a doctrinal point of view are anti, "face to face," "over against," "instead," "on behalf of," peri, "around," "about," "concerning," huper, "over," "on behalf of." The first has been claimed as stating the substitutionary nature of Christ's sacrifice as contrasted with huper and peri, more frequently used of it. But, although anti in the New Testament often means…
The Hebrew word בָּנָה (banah) means "to build" and encompasses various forms such as rebuilding, establishing, and making permanent. It can refer to physical construction, like building a house or family, as well as metaphorical uses, such as the establishment of restored exiles. The entries indicate that it can also imply being built up, particularly in the context of a childless wife becoming a mother.
בָּנָה 373 vb. build
Qal build
Niph.
be built
be rebuilt
(fig.) of restored exiles, = established
established, made permanent
base
H1129 בָּנָה build .build
.. . be built
. be rebuilt
. . (fig.) of restored exiles, = established
. established, made permanent
1129 banah baw-naw'
a primitive root; to build (literally and
figuratively):--(begin to) build(-er), obtain children, make,
repair, set (up), X surely.
בָּנָה (ba.nah) — to build.
1) to build, rebuild, establish, cause to continue
1a) (Qal)
1a1) to build, rebuild
1a2) to build a house (ie, establish a family)
1b) (Niphal)
1b1) to be built
1b2) to be rebuilt
1b3) established (of restored exiles) (fig.)
1b4) established (made permanent)
1b5) to be built up (of childless wife becoming the mother of a family through the children of a concubine)
Aramaic equivalent: be.nah (בְּנָה "to build" H1124)
HVqp3ms — Verb · Qal · perfect third person masculine singularHVqp3ms
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
צִיּוֹן (Tsiyyôn) refers to Zion, often identified as a mountain in Jerusalem and a symbolic name for the city itself, particularly in prophetic contexts. The term is linked to the Hebrew word for Jerusalem and is noted for meaning 'parched place.' It is consistently recognized across lexicons as a proper noun.
צִיּוֹן 154 n.pr.loc. Ṣiyyôn, Zion
base
H6726 צִיּוֹן Ṣiyyôn, Zion
6726 Tsiyown tsee-yone'
the same (regularly) as 6725; Tsijon (as a permanent
capital), a mountain of Jerusalem:--Zion.
see HEBREW for 06725
צִיּוֹן (tsiy.yon) — Zion.
Zion = "parched place"
another name for Jerusalem especially in the prophetic books
Another name of ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
HNpl — Noun properHNpl
zi'-on (tsiyon; Sion):
1. Meaning of the Word
2. The Zion of the Jebusites
3. Zion of the Prophets
4. Zion in Later Poetical Writings and Apocrypha
5. Omission of Name by Some Writers
6. The Name "Zion" in Christian Times
LITERATURE
1. Meaning of the Word:
A name applied to Jerusalem, or to certain parts of it, at least since the time of David. Nothing certain is known of the meaning. Gesenius and others have derived it from a Hebrew root tsahah, "to be dry"; Delitzsch from tsiwwah, "to set up" and Wetzstein from tsin, "to protect." Gesenius finds a more hopeful suggestion in the Arabic equivalent cihw, the Arabic cahwat signifying "ridge of a mountain" or "citadel," which at any rate suitably applies to what we know to have been the original Zion (compare Smith, HGHL, under the word).
Zion
Sunny; height, one of the eminences on which Jerusalem was built. It was surrounded on all sides, except the north, by deep valleys, that of the Tyropoeon (q.v.) separating it from Moriah (q.v.), which it surpasses in height by 105 feet. It was the south-eastern hill of Jerusalem.
When David took it from the Jebusites (Josh. 15:63; 2 Sam. 5:7) he built on it a citadel and a palace, and it became “the city of David” (1 Kings 8:1; 2 Kings 19:21, 31; 1 Chr. 11:5). In the later books of the Old Testament this name was sometimes used (Ps. 87:2; 149:2;
[JERUSALEM]
monument; raised up; sepulcher
רָאָה (ra'ah) is a Hebrew verb meaning 'to see' and encompasses a wide range of visual and perceptual actions, including looking, observing, and causing others to see. It can refer to both literal sight and figurative understanding, with various grammatical forms indicating different nuances, such as appearing or being visible. The entries indicate a rich semantic field without significant disagreement among lexicographers.
רָאָה 1315 vb. see
Qal 1141
see, subj.
see, c. acc. rei
see, sq. acc. cl. or phr. of closer design
see, so as to learn to know
abs. see, have (power of) vision
see = perceive
look at, see, by direct volition
of mental observation
c. ב, lit., look into, hence look at with interest
see, c. acc. rei
Niph.
appear
be seen
be visible
Pu. appar. his bones are not detected
Hithp. recipr. look at each other
Hiph.
cause one to see something, shew
cause to experience something
cause to look intently at, to behold
Hoph.
be caused to see, be shewn
be exhibited to
base
H7200a רָאָה see .. . see, subj.
. see, c. acc. rei
. see, sq. acc. + cl. or phr. of closer design
. see, so as to learn to know
. abs. see, have (power of) vision
. see = perceive
. look at, see, by direct volition
. of mental observation
. . c. ב, lit., look into, hence look at with interest
. see, c. acc. rei
. . appear
. be seen
. be visible
. appar. his bones are not detected
. recipr. look at each other
. . . cause one to see something, shew
. cause to experience something
. cause to look intently at, to behold
. . be caused to see, be shewn
. be exhibited to
H7200b רְאוּת look
7200 ra'ah raw-aw'
a primitive root; to see, literally or figuratively (in
numerous applications, direct and implied, transitive,
intransitive and causative):--advise self, appear, approve,
behold, X certainly, consider, discern, (make to) enjoy, have
experience, gaze, take heed, X indeed, X joyfully, lo, look
(on, one another, one on another, one upon another, out, up,
upon), mark, meet, X be near, perceive, present, provide,
regard, (have) respect, (fore-, cause to, let) see(-r, -m, one
another), shew (self), X sight of others, (e-)spy, stare, X
surely, X think, view, visions.
רָאָה (ra.ah) — to see: see.
: see/show
1) to see, look at, inspect, perceive, consider
1a) (Qal)
1a1) to see
1a2) to see, perceive
1a3) to see, have vision
1a4) to look at, see, regard, look after, see after, learn about, observe, watch, look upon, look out, find out
1a5) to see, observe, consider, look at, give attention to, discern, distinguish
1a6) to look at, gaze at
1a7) to provide, choose
1b) (Niphal)
1b1) to appear, present oneself
1b2) to be seen
1b3) to be visible
1c) (Pual) to be seen
1d) (Hiphil)
1d1) to cause to see, show
1d2) to cause to look intently at, behold, cause to gaze at
1e) (Hophal)
1e1) to be caused to see, be shown
1e2) to be exhibited to
1f) (Hithpael) to look at each other, face
רָאָה (ra.ah) — to see: examine.
: examine/consider
1) to see, look at, inspect, perceive, consider
1a) (Qal)
1a1) to see
1a2) to see, perceive
1a3) to see, have vision
HVNp3ms — Verb · Niphal · perfect third person masculine singularHVNp3ms
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
N-cs | Suff — Preposition · noun common masculine singular construct · suffixHR/Ncmsc/Sp3ms