Psalms 138:6 — Word Study
WLCכִּי־ רָ֣ם יְ֭הוָה וְשָׁפָ֣ל יִרְאֶ֑ה וְ֝גָבֹ֗הַּ מִמֶּרְחָ֥ק יְיֵדָֽע׃
BSAThoughkîy the LORDYᵉhôvâh [Yehovah, The covenant Name of God] is on highrûwm [exalted, elevated] He attendsrâʼâh▸ ◂to the lowlyshâphâl [looks after, cares for, humble, those of low social status] ◂but the proudgâbôahh [haughty, lifted up in pride] He knowsyâdaʻ▸ [recognizes, has knowledge of] from afarmerchâq [at a distance, in a far-off place]
| Greek | English | Parsing |
|---|---|---|
| כִּי־ | for | Particle |
| רָ֣ם | [is] exalted | Verb, Qal, participle (active) masculine singular |
| יְ֭הוָה | Yahweh | Noun proper |
| וְשָׁפָ֣ל | and [the] lowly | Conjunction |
| יִרְאֶ֑ה | he sees | Verb, Qal, imperfect third person masculine singular |
| וְ֝גָבֹ֗הַּ | and [the] proud | Conjunction |
| מִמֶּרְחָ֥ק | from a distance | Preposition, noun common masculine singular absolute |
| יְיֵדָֽע׃ | he knows | Verb, Qal, imperfect third person masculine singular |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Though the LORD is on high, He attends to the lowly; but the proud He knows from afar. |
| KJV | Though the LORD be high, yet hath he respect unto the lowly: but the proud he knoweth afar off. |
| ASV | For though Jehovah is high, yet hath he respect unto the lowly; But the haughty he knoweth from afar. |
| YLT | For high [is] Jehovah, and the lowly He seeth, And the haughty from afar He knoweth. |
| WEB | For though Yahweh is high, yet he looks after the lowly; but he knows the proud from afar. |
| BBE | Though the Lord is high, he sees those who are low; and he has knowledge from far off of those who are lifted up. |
Where they part company is in the rendering of יְיֵדָע — see How Translations Differ.
The verse has one main clause and two subordinate clauses, creating a clear contrast between God's care for the humble and His knowledge of the proud.







8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectיהוה
verbרוּם
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 138:6
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 Psalm of Thanksgivinggenerated
Psalm 138:6 reflects the psalmist's acknowledgment of God's majesty and His compassionate attention to those of lowly status. This verse emphasizes the contrast between God's exalted position and His care for the humble, while also noting that the proud are distanced from Him. The surrounding verses further illustrate God's greatness and His faithfulness to fulfill His purposes, as seen in Psalm 138:5 and Psalm 138:7.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 51:17 | The sacrifices of God are a broken spirit; a broken and a contrite heart, O God, You will not despise. |
| 2 | Psalm 113:5–6 | Who is like the LORD our God, the One enthroned on high? |
| 3 | 1 Samuel 2:7–8 | The LORD sends poverty and wealth; He humbles and He exalts. |
| 4 | Proverbs 3:34 | He mocks the mockers, but gives grace to the humble. |
| 5 | Isaiah 57:15 | For thus says the One who is high and lifted up, who inhabits eternity, whose name is Holy: “I dwell in a high and holy place, and with the oppressed and humble in spirit, to restore the spirit of the lowly and revive the heart of the contrite. |
The Treasury of Scripture Knowledge — 21 references, hung on the phrase they belong to
The Key Word — יְיֵדָע, ye.ye.Da'generated
The verb יָדַע (yada`) means 'to know' and encompasses a range of meanings including perception, recognition, and experience. In this verse, it indicates God's awareness and understanding of the proud, who are distanced from Him.
This form is in the imperfect tense, suggesting ongoing knowledge or recognition. The use of this verb highlights the relational aspect of God's knowledge, contrasting His intimate care for the humble with a more distant awareness of the proud.
How Translations Differ — measured against the Berean Standard Biblegenerated
The translations generally agree on the meaning of this verse.
Sentence Structuregenerated
The structure of the verse is built around two main clauses connected by a conjunction. The first clause presents God's exalted nature, while the second contrasts His care for the lowly with His distant knowledge of the proud.
The finite verb רָם (ram) governs the first clause, stating God's exaltation, while the verbs יִרְאֶה (yir'eh) and יְיֵדָע (ye.ye.Da') govern the actions concerning the lowly and the proud, respectively.
Septuagint Backgroundgenerated
In the Septuagint, the Hebrew יְיֵדָע is rendered as γινώσκει (ginōskei), which emphasizes knowledge and recognition. This choice aligns with the idea of God's awareness of the proud from a distance.
The use of ὑψηλὸς (hypsēlos) for רָם reflects the same concept of exaltation, maintaining consistency in the portrayal of God's nature.
In plain words — the whole versegenerated
Psalm 138:6 tells us that although the LORD is high and exalted, He cares for the humble and lowly. In contrast, the proud are known to Him from a distance. This verse shows God's compassion for those who are humble and His awareness of those who are proud.
Frequently Asked Questionsgenerated
It means that God is exalted and holds a position of authority and power.
God looks after and provides for those who are humble and of low social status.
It indicates that while God is aware of the proud, they are distanced from His intimate care and relationship.
The contrast highlights God's grace and compassion towards the humble while warning against the dangers of pride.
Reflection Questionsgenerated
- In what ways have I experienced God's care in my own humility?
- How can I cultivate a humble spirit in my life?
- What are some examples of pride that I need to be aware of?
- How does understanding God's awareness of the proud affect my perspective on humility?
The early church on this verse — how the Fathers read it
Early Church Fathers, such as Augustine, reference this verse to discuss God's relationship with the humble and the proud, illustrating the importance of humility in their teachings.
See how he willed that kings should sing on their way, humbly bearing the Lord, not lifting themselves up against the Lord.Early Church Fathers on Psalms 138 →
Perhaps because [the psalm] said, “The Lord is sublime and observes lowly things,” you say to yourself, “Then he does not observe me.” What could be more unfortunate than you,Early Church Fathers on Psalms 138 →
We have heard, and it is clear; we had gone outside, we have been sent within. “O would that I had found,” you said, “some high and lonely mountain! For, I believe, because God is on high,Early Church Fathers on Psalms 138 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Psalms 138:6 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleThough the Lord [be] high,.... Above all the earth, and all the nations of it, and the highest of men in it; above the heavens, and the angels there, who are his creatures and at his command; above
Read John Gill on Psalms 138 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryThough the LORD be high, yet hath he respect unto the lowly: but the proud he knoweth afar off. Though the Lord be high, yet hath he respect unto the lowly.
Read Robert Jamieson on Psalms 138 →
Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleUnto the lowly; unto such as are mean and obscure in the world; to me, a poor contemptible shepherd, whom he hath preferred before great princes, and to such as are little in their own eyes. But the proud he knoweth afar off; but for the great men of the world, who are lifted up in pride, he looks upon them as they do upon others, with scorn and contempt, and at a great distance, as disdaining to admit them into his presence. But the words may be, and by divers interpreters are, rendered otherwise, And he who is high, or the lofty one from afar, (i.e. from his high and holy place, even the highest heavens, where he dwells, notwithstanding that distance,) doth know them, or will own them. So…
Read Matthew Poole on Psalms 138 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 138:6 Though the LORD [be] high, yet hath he respect unto the lowly: but the proud he knoweth afar off.Ver. 6. Though the Lord be high, &c.] Even "the high and lofty One that inhabiteth eternity," Isaiah 57:15. See on Psalms 113:6-7. Yet hath he respect unto the lowly] This maketh that ancient cry out, Videte magnum miraculum, See here a great miracle; God is on high; thou liftest thyself up, and he flieth from thee; thou bowest thyself down, and he descendeth unto thee (Aug. de Temp.). Low things he looketh close upon, that he may raise them higher; lofty things he knoweth afar off, that he may crush them down lower. The proud Pharisee pressed as near God as he could; the poor…
Read John Trapp on Psalms 138 →
Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(6) Knoweth afar off.—Or, recognises from afar. From His exaltation Jehovah looks down alike on the lowly and on the proud, but it is to show a gracious interest in the former, while the latter are merely marked as persons to be kept at a distance. “Lowliness and humility are the court dress of God; he who wears them will please Him well.”
Read Charles John Ellicott on Psalms 138 →
AdamClarkeAdam Clarke's Commentary on the BibleVerse 6. Though the Lord be high] Infinitely great as God is, he regards even the lowest and most inconsiderable part of his creation; but the humble and afflicted man attracts his notice particularly. But the proud he knoweth afar off.] He beholds them at a distance, and has them in utter derision.
Read AdamClarke on Psalms 138 →
CambridgeThe Cambridge Bible for Schools and Colleges6. For though Jehovah is high, yet he seeth the lowly] Exalted as He is, Jehovah never loses sight of the lowly, and in due time raises them up (Exodus 3:7; Isaiah 57:15; Isaiah 66:2; Psalms 113:5 ff.): and the haughty he knoweth from afar; no distance hides them from His eye, and they cannot escape the punishment they deserve. Cp. Psalms 94:7 ff.; Job 22:12 ff.; and for know see note on Psalms 1:6.
Read Cambridge on Psalms 138 →
Albert Barnes1798–1870Barnes' Notes on the BibleThough the Lord be high - This might be rendered “For lofty is Yahweh - and the humble he sees - and the proud he knows from afar.” The idea is, that God - so high and exalted - sees and knows all of every rank among people.
Read Albert Barnes on Psalms 138 →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
Though the LORD is on high, He attends to the lowly; but the proud He knows from afar.
For though Yahweh is high, yet he looks after the lowly; but he knows the proud from afar.
Though the LORD is on high, He attends to the lowly; but the proud He knows from afar.
Though the Lord is exalted, he takes note of the lowly, and recognizes the proud from far away.
Tyndale line
Though the LORD be high, yet hath he respect unto the lowly: but the proud he knoweth afar off.
For though Jehovah is high, yet hath he respect unto the lowly; But the haughty he knoweth from afar.
For though the LORD be high, yet hath he respect unto the lowly: but the haughty he knoweth from afar.
Though the LORD is high, yet hath he respect to the lowly: but the proud he knoweth afar off.
For the Lord is high: yet he beholdeth the lowly, but the proude he knoweth afarre off.
Strictly literal
For Jehovah is high; but he looketh upon the lowly, and the proud he knoweth afar off.
For high [is] Jehovah, and the lowly He seeth, And the haughty from afar He knoweth.
For YHWH [is] high, and He sees the lowly, || And He knows the haughty from afar.
For exalted is the Lord, yet doth he regard the lowly; but the proud he punisheth from afar.
For though Yahweh is high, yet he cares for the lowly, but the proud he knows from far off.
From the Latin
Thy knowledge is become wonderful to me: it is high, and I cannot reach to it.
Simplified
Though the Lord is high above, he pays attention to the lowly; but he recognizes the proud a long way off.
Though the Lord is high, he sees those who are low; and he has knowledge from far off of those who are lifted up.
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 aligns with the Septuagint and the Dead Sea Scrolls, with all witnesses preserving the same wording and meaning throughout. This consistency highlights the reliability of the text across different traditions.
כִּי־ רָ֣ם יְ֭הוָה וְשָׁפָ֣ל יִרְאֶ֑ה וְ֝גָבֹ֗הַּ מִמֶּרְחָ֥ק יְיֵדָֽע׃
8 of the 8 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.
כי רם יהוה ושפל יראה וגבה ממרחק יידע
8 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 138:6
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)
Conj — 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…
רוּם (ruwm) is a Hebrew verb meaning to be high or exalted, covering a range of actions such as rising, lifting, and promoting. It can refer to physical elevation, like raising an ark or setting up a throne, as well as figurative exaltation, particularly in relation to God. The word also has a related form, רָמַם (ramam), which means to be wormy.
רוּם vb. be high, exalted, rise
Qal
be high, lit. rock (in fig.)
esp. of י׳
be raised, uplifted
be lifted, rise, of ark
Pō‛lēl
raise, rear, children
cause tree to grow
lift up
exalt, extol, acc. י׳
Pō‛lal be lift up
Hiph.
raise, rear, c. acc., hand
raise poor
lift up voice
(take into one's hand and) lift, take up, stone
set up, erect, stone
set on high, throne
lift up, exalt, c. acc. pers.
lift up and take away, remove
lift off and present, contribute, offer
Hoph. be taken off from; be abolished
Hithpō‛l. and he shall exalt and magnify himself above, etc.; I will raise myself
base
[רָמַם] vb. denom. be wormy;—Ex 16:20
ref
H7311a רוּם be high, exalted, rise .. . be high, lit. rock (in fig.)
. esp. of י׳
. be raised, uplifted
. be lifted, rise, of ark
.. . raise, rear, children
. cause tree to grow
. lift up
. exalt, extol, acc. י׳
.be lift up
. . . . raise, rear, c. acc., hand
. raise poor
. lift up voice
. (take into one's hand and) lift, take up, stone
. set up, erect, stone
. set on high, throne
. lift up, exalt, c. acc. pers.
. lift up and take away, remove
. lift off and present, contribute, offer
. be taken off from; be abolished
. and he shall exalt and magnify himself above, etc.; I will raise myself
H7311b רָמַם vb. denom. be wormy
7311 ruwm room
a primitive root; to be high actively, to rise or raise (in
various applications, literally or figuratively):--bring up,
exalt (self), extol, give, go up, haughty, heave (up), (be,
lift up on, make on, set up on, too) high(-er, one), hold up,
levy, lift(-er) up, (be) lofty, (X a-)loud, mount up, offer
(up), + presumptuously, (be) promote(-ion), proud, set up,
tall(-er), take (away, off, up), breed worms.
רוּם (rum) — to exalt.
1) to rise, rise up, be high, be lofty, be exalted
1a) (Qal)
1a1) to be high, be set on high
1a2) to be raised, be uplifted, be exalted
1a3) to be lifted, rise
1b) (Polel)
1b1) to raise or rear (children), cause to grow up
1b2) to lift up, raise, exalt
1b3) to exalt, extol
1c) (Polal) to be lifted up
1d) (Hiphil)
1d1) to raise, lift, lift up, take up, set up, erect, exalt, set on high
1d2) to lift up (and take away), remove
1d3) to lift off and present, contribute, offer, contribute
1e) (Hophal) to be taken off, be abolished
1f) (Hithpolel) to exalt oneself, magnify oneself
Aramaic equivalent: rum (רוּם "to rise" H7313)
רָמַם (ra.mam) — be rotten.
(Qal) to be rotten, be wormy
V-Qal — Verb · Qal · participle (active) masculine singularHVqrmsa
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
שָׁפָל (shaphal) means low or humble, referring to both physical height and social status. It can describe a modest kingdom or a state of humiliation. The word is derived from a root meaning to depress, and it encompasses various nuances of being lowly or base.
שָׁפָל adj. low
low, in height
of a modest, unambitious kingdom
humiliated
lowly, as subst.
base
H8217 שָׁפָל low . low, in height
. of a modest, unambitious kingdom
. humiliated
. lowly, as subst.
8217 shaphal shaw-fawl'
from 8213; depressed, literally or figuratively:--base(-st),
humble, low(-er, -ly).
see HEBREW for 08213
שָׁפָל (sha.phal) — low.
1) low, humble
1a) low (in height)
1b) low (in station), humble (of condition or spirit)
1c) humiliated
1d) lowly (as subst)
Conj | Adj — ConjunctionHC/Aamsa
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
V-Qal-Imperf-3ms — Verb · Qal · imperfect third person masculine singularHVqi3ms
The Hebrew word גָּבֹהַּ (*gaboah*) means high or exalted, covering meanings such as tall, lofty, and haughty. It can also refer to loftiness as a noun. The word is derived from a root meaning to elevate or be elevated, and it appears in contexts that emphasize height or pride.
גָּבֹהַּ adj. high, exalted
high, lofty, tall
exalted in station
haughty
n.[m.] loftiness
base
H1364 גָּבֹהַּ high, exalted . high, lofty, tall
. exalted in station
. haughty
. n. [m.] loftiness
1364 gaboahh gaw-bo'-ah
or (fully) gabowahh {gaw-bo'-ah}; from 1361; elevated (or
elated), powerful, arrogant:--haughty, height, high(-er),
lofty, proud, X exceeding proudly.
see HEBREW for 01361
גָּבֹהַּ (ga.vo.ah) — high.
adj
1) high, exalted
1a) high, tall
1b) high (in position)
1c) proud, haughty
n m
2) loftiness
Also means: ga.vah (גָּבֹהַּ "high" H1362)
Conj | Adj — ConjunctionHC/Aamsa
→ See PRIDE
מֶרְחָק (merchaq) refers to a distant place or distance, often implying remoteness. It can be used adverbially to describe something that is far off. The word is derived from a root meaning to be distant, and it appears in contexts relating to physical distance.
מֶרְחָק n.m. distant place, distance
base
H4801 מֶרְחָק distant place, distance
4801 merchaq mer-khawk'
: from 7368; remoteness, i.e. (concretely) a distant place;
often (adverbially) from afar:--(a-, dwell in, very) far
(country, off). See also 1023.
see HEBREW for 07368
see HEBREW for 01023
מֶרְחָק (mer.chaq) — distance.
distant place, distance, far country
Prep | N-ms — Preposition · noun common masculine singular absoluteHR/Ncmsa
יָדַע (yada`) is a Hebrew verb meaning 'to know,' encompassing a wide range of senses including perception, recognition, and experience. It can refer to knowing someone intimately or being skilled in a task. The word has various forms, indicating actions such as making known or being made known. Lexicons note its use in both literal and figurative contexts, but there is no significant disagreement among them.
יָדַע 943 vb. know
Qal
know, learn to know
perceive
perceive and see; find out and discern
discriminate, distinguish
know by experience
recognize, admit, acknowledge, confess
consider
not know = not expect
know a person, be acquainted with
know a person carnally, of sexual intercourse
know how, to do a thing, be able to do it
be skilful in
abs. have knowledge, be wise
Niph.
be made known, be or become known, of things
make oneself known of pers.
be perceived
be instructed
Pi. cause to know
Pu. known
Hiph. make known, declare
Hoph. made known
Hithp. make oneself known
base
H3045 יָדַע know .. . know, learn to know
. perceive
. perceive and see; find out and discern
. discriminate, distinguish
. know by experience
. recognize, admit, acknowledge, confess
. consider
. not know = not expect
. know a person, be acquainted with
. know a person carnally, of sexual intercourse
. . know how, to do a thing, be able to do it
. be skilful in
. abs. have knowledge, be wise
. . be made known, be or become known, of things
. make oneself known of pers.
. be perceived
. be instructed
. cause to know
. known
. make known, declare
. made known
. make oneself known
3045 yada` yaw-dah'
a primitive root; to know (properly, to ascertain by seeing);
used in a great variety of senses, figuratively, literally,
euphemistically and inferentially (including observation,
care, recognition; and causatively, instruction, designation,
punishment, etc.) (as follow):--acknowledge, acquaintance(-ted
with), advise, answer, appoint, assuredly, be aware,
(un-)awares, can(-not), certainly, comprehend, consider, X
could they, cunning, declare, be diligent, (can, cause to)
discern, discover, endued with, familiar friend, famous, feel,
can have, be (ig-)norant, instruct, kinsfolk, kinsman, (cause
to let, make) know, (come to give, have, take) knowledge, have
(knowledge), (be, make, make to be, make self) known, + be
learned, + lie by man, mark, perceive, privy to, X
prognosticator, regard, have respect, skilful, shew, can (man
of) skill, be sure, of a surety, teach, (can) tell,
יָדַע (ya.da) — to know.
1) to know
1a) (Qal)
1a1) to know
1a1a) to know, learn to know
1a1b) to perceive
1a1c) to perceive and see, find out and discern
1a1d) to discriminate, distinguish
1a1e) to know by experience
1a1f) to recognise, admit, acknowledge, confess
1a1g) to consider
1a2) to know, be acquainted with
1a3) to know (a person carnally)
1a4) to know how, be skilful in
1a5) to have knowledge, be wise
1b) (Niphal)
1b1) to be made known, be or become known, be revealed
1b2) to make oneself known
1b3) to be perceived
1b4) to be instructed
1c) (Piel) to cause to know
1d) (Poal) to cause to know
1e) (Pual)
1e1) to be known
1e2) known, one known, acquaintance (participle)
1f) (Hiphil) to make known, declare
1g) (Hophal) to be made known
1h) (Hithpael) to make oneself known, reveal oneself
Aramaic equivalent: ye.da (יְדַע "to know" H3046)
V-Qal-Imperf-3ms — Verb · Qal · imperfect third person masculine singularHVqi3ms
