Psalms 15:4 — Word Study
WLCנִבְזֶ֤ה׀ בְּֽעֵ֘ינָ֤יו נִמְאָ֗ס וְאֶת־ יִרְאֵ֣י יְהוָ֣ה יְכַבֵּ֑ד נִשְׁבַּ֥ע לְ֝הָרַ֗ע וְלֹ֣א יָמִֽר׃
BSAwho despisesbâzâh [holds in contempt, rejects] the vilemâʼaç [a reprobate, worthless person] butʼêth honorskâbad▸ [shows respect, glorifies] those who fearyârêʼ [revere, have awe for] the LORDYᵉhôvâh [Yehovah, the supreme God] who does notlôʼ [will not, refuses to] revisemûwr▸ [change, alter] a costlyrâʻaʻ [binding, solemn] oathshâbaʻ■ [promise, vow]
| Greek | English | Parsing |
|---|---|---|
| נִבְזֶ֤ה׀ | [is] despised | Verb, Niphal, participle (active) masculine singular |
| בְּֽעֵ֘ינָ֤יו | in view his | Preposition, noun common feminine dual construct, suffix |
| נִמְאָ֗ס | a rejected [person] | Verb, Niphal, participle (active) masculine singular |
| וְאֶת־ | and the object marker | Conjunction, particle |
| יִרְאֵ֣י | [those] fearing | Adj |
| יְהוָ֣ה | Yahweh | Noun proper |
| יְכַבֵּ֑ד | he honors | Verb, Piel, imperfect third person masculine singular |
| נִשְׁבַּ֥ע | he swears | Verb, Niphal, perfect third person masculine singular |
| לְ֝הָרַ֗ע | to do harm | Preposition, verb hiphil infinitive construct common |
| וְלֹ֣א | and not | Conjunction, particle |
| יָמִֽר׃ | he changes | Verb, Hiphil, imperfect third person masculine singular |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | who despises the vile but honors those who fear the LORD, who does not revise a costly oath, |
| KJV | In whose eyes a vile person is contemned; but he honoureth them that fear the LORD. He that sweareth to his own hurt, and changeth not. |
| ASV | In whose eyes a reprobate is despised, But who honoreth them that fear Jehovah; He that sweareth to his own hurt, and changeth not; |
| YLT | Despised in his eyes [is] a rejected one, And those fearing Jehovah he doth honour. He hath sworn to suffer evil, and changeth not; |
| WEB | in whose eyes a vile man is despised, but who honors those who fear Yahweh; he who keeps an oath even when it hurts, and doesn’t change; |
| BBE | Who gives honour to those who have the fear of the Lord, turning away from him who has not the Lord's approval. He who takes an oath against himself, and makes no change. |
The translations agree on the essential meanings of the key Hebrew words, indicating a unified understanding of the text's message.
The verse contains a main clause followed by several subordinate phrases that elaborate on the characteristics of the righteous person.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectמָאַס
verbבָּזָה
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 15:4
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 — Characteristics of the Righteousgenerated
Psalms 15:4 describes the qualities of a person who is worthy to dwell in God's presence. This psalm emphasizes integrity, righteousness, and a clear moral stance against wickedness. The preceding verses outline various traits of the righteous, culminating in this verse which highlights their attitude toward the vile and their respect for those who fear the LORD.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 101:4 | A perverse heart shall depart from me; I will know nothing of evil. |
| 2 | 2 Kings 3:13–14 | Elisha, however, said to the king of Israel, “What have we to do with each other? Go to the prophets of your father and of your mother!” “No,” replied the king of Israel, “for it is the LORD who has summoned these three kings to deliver them into the hand of Moab.” |
| 3 | Esther 3:2 | All the royal servants at the king’s gate bowed down and paid homage to Haman, because the king had commanded that this be done for him. But Mordecai would not bow down or pay homage. |
| 4 | Job 32:21–22 | I will be partial to no one, nor will I flatter any man. |
| 5 | Isaiah 32:5–6 | No longer will a fool be called noble, nor a scoundrel be respected. |
The Treasury of Scripture Knowledge — 17 references, hung on the phrase they belong to
The Key Word — נִבְזֶה, niv.Zehgenerated
The Hebrew word נִבְזֶה (niv.Zeh) is a Niphal participle meaning 'is despised' or 'holds in contempt.' It is derived from the root בָּזָה (H0959), which conveys a sense of disdain or worthlessness. This word is often used in contexts where something or someone is regarded as insignificant or contemptible.
In this verse, it signifies the righteous person's rejection of the vile, indicating a moral stance that values integrity and righteousness. The use of this term emphasizes the importance of discerning between good and evil, as well as the moral responsibility to honor those who fear the LORD.
How Translations Differ — measured against the Berean Standard Biblegenerated
The verse is rendered consistently across various translations, including the Berean Standard Bible, KJV, ASV, YLT, WEB, and BBE.
Sentence Structuregenerated
The main verb of the verse is נִבְזֶה, is despised, which governs the actions described in the clauses that follow. The structure includes a series of phrases that detail the characteristics of the righteous person, emphasizing their attitudes and behaviors.
The sentence is constructed with a focus on the actions of the subject, who is described as both rejecting the vile and honoring those who fear the LORD. The use of participles and conjunctions creates a fluid connection between these actions.
Septuagint Backgroundgenerated
In the Septuagint, the Hebrew נִבְזֶה is rendered as ἐχουδένωται, which carries a similar meaning of being held in contempt. This choice reflects a consistent interpretation of the moral disdain for the wicked.
The translation choice emphasizes the idea of rejection and contempt, aligning with the overall message of the psalm regarding the righteous person's values.
In plain words — the whole versegenerated
Psalms 15:4 describes a righteous person who despises those who are vile and honors those who fear the LORD. This verse highlights the importance of integrity and moral discernment in one's relationships and commitments.
Frequently Asked Questionsgenerated
To despise the vile means to hold contempt for those who are morally corrupt or worthless, indicating a clear moral stance.
Honoring those who fear the LORD reflects a recognition of their reverence for God and their commitment to living righteously.
To revise a costly oath means to change or alter a serious promise, which the righteous person refuses to do, demonstrating integrity.
This verse encourages individuals to discern between good and evil, to reject wickedness, and to honor those who live in reverence of God.
Reflection Questionsgenerated
- In what ways do I show contempt for wickedness in my own life?
- How can I honor those who fear the LORD in my community?
- What commitments have I made that require me to uphold my word?
- How does this verse challenge me to reflect on my values and actions?
The early church on this verse — how the Fathers read it
The early Church Fathers comment on the moral implications of this verse, emphasizing the importance of integrity and the rejection of wickedness.
"The malicious one has been brought to nought in his sight" [Psalms 15:4].Early Church Fathers on Psalms 15 →
Whoever abhors the wicked, even if they are very rich, while “honoring those who fear the Lord,” even if they are very lowly and poor, will live in honor and respect.Early Church Fathers on Psalms 15 →
When people swear an oath, they make a promise with God as their witness. But when God himself makes a promise, it is more appropriate to say that he has sworn.Early Church Fathers on Psalms 15 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Psalms 15:4 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleIn whose eyes a vile person is contemned,.... A "vile" man is a very wicked, profligate, and abandoned creature, one that is to every good work reprobate; and such sometimes are in high places,
Read John Gill on Psalms 15 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryIn whose eyes a vile person is contemned; but he honoureth them that fear the LORD. He that sweareth to his own hurt, and changeth not.
Read Robert Jamieson on Psalms 15 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleIn whose eyes, i.e. in whose judgment and estimation, a vile person, i.e. one, that deserves contempt, an ungodly or wicked man, as appears from the next clause, where he that feareth God is opposed to him, is contemned or despised, notwithstanding all his wealth, and glory, and greatness. He doth not admire his person, nor envy his condition, nor court him with flatteries, nor value his company and conversation, nor approve of or comply with his courses; but he thinks meanly of him; he judgeth him a most miserable man, and a great object of pity; he abhors his wicked practices, and labours to make such ways contemptible and hateful to all men as far as it lies in his power. But this…
Read Matthew Poole on Psalms 15 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 15:4 In whose eyes a vile person is contemned; but he honoureth them that fear the LORD. [He that] sweareth to [his own] hurt, and changeth not.Ver. 4. In whose eyes a vile person is contemned] An abject, a reprobate, as one rendereth it; be he as high as Haman; see Esther’ s character of him, Esther 7:6, and Mordecai’ s slighting of him, Esther 3:2 (Josephus). Be he as great as Antiochus Epiphanes, to whom the Samaritans, excusing themselves that they were no Jews, wrote thus, To Antiochus, the great god. Daniel counted and called him a vile person, Daniel 11:21. So Elisha despised Jehoram the king, 2 Kings 3:14; we also must despise the wicked; yet non virum, sed vitium, et salvo…
Read John Trapp on Psalms 15 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(4) In whose eyes.—The first clause is obscure. The subject and predicate are not clearly marked; but the Authorised Version gives the right sense. It is quite out of keeping with the context to make both verbs predicates, and to translate, “He is despised and rejected in his own eyes,” i.e., thinks humbly of himself. The meaning is, “Those deserving contempt are contemned; but the good who fear Jehovah are honoured.” To his own hurt.—Literally, to do evil, i.e., to him-self (see Leviticus 5:4). The LXX., by transposing the letters, read, “to his neighbour;” and the English Prayer Book version has apparently combined the two thoughts: “Who sweareth to his neighbour, and dis-appointeth him…
Read Charles John Ellicott on Psalms 15 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 4. In whose eves a vile person is contemned] 7. This man judges of others by their conduct; he tries no man's heart. He knows men only by the fruits they bear; and thus he gains knowledge of the principle from which they proceed. A vile person, נמאס nimas, the reprobate, one abandoned to sin; is despised, נבזה nibzeh, is loathsome, as if he were covered with the elephantiasis or leprosy, for so the word implies. He may be rich, he may be learned, he may be a great man and honourable with his master, in high offices in the state; but if he be a spiritual leper, an infidel, a profligate, the righteous man must despise him, and hold him, because he is an enemy to God and to man, in…
Read AdamClarke on Psalms 15 →CambridgeThe Cambridge Bible for Schools and Colleges4. Render with R.V., In whose eyes a reprobate is despised. The truthfulness of his character is shewn in his estimate of men. The world’s false estimates are one of the evils which will disappear in the Messianic age (Isaiah 32:5 ff.). A reprobate, one who is not good metal but worthless dross (Jeremiah 6:30), he treats with well-merited contempt, while ‘he honoureth those that fear Jehovah.’ By the Targum and some commentators, ancient and modern, the clause is rendered, despised is he in his own eyes, rejected, which is well paraphrased in P.B.V. “He that setteth not by himself, but is lowly in his own eyes;” cp. 2 Samuel 6:22. But (1) the words ‘despicable reprobate’ are such as David…
Read Cambridge on Psalms 15 →Albert Barnes1798–1870Barnes' Notes on the BibleIn whose eyes a vile person is contemned - That is, who does not show respect to a man of base or bad character on account of his wealth, his position, or his rank in life.
Read Albert Barnes on Psalms 15 →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
who despises the vile but honors those who fear the LORD, who does not revise a costly oath,
in whose eyes a vile man is despised, but who honors those who fear Yahweh; he who keeps an oath even when it hurts, and doesn’t change;
who despises the vile but honors those who fear the LORD, who does not revise a costly oath,
He despises a reprobate, but honors the Lord’s loyal followers. He makes firm commitments and does not renege on his promise.
Tyndale line
In whose eyes a vile person is contemned; but he honoureth them that fear the LORD. He that sweareth to his own hurt, and changeth not.
In whose eyes a reprobate is despised, But who honoreth them that fear Jehovah; He that sweareth to his own hurt, and changeth not;
In whose eyes a reprobate is despised; but he honoureth them that fear the LORD. He that sweareth to his own hurt, and changeth not.
In whose eyes a vile person is contemned; but he honoreth them that fear the LORD. He that sweareth to his own hurt, and changeth not.
In whose eyes a vile person is contemned, but he honoureth them that feare the Lord: he that sweareth to his owne hinderance and changeth not.
Strictly literal
In whose eyes the depraved person is contemned, and who honoureth them that fear Jehovah; who, if he have sworn to his own hurt, changeth it not;
Despised in his eyes [is] a rejected one, And those fearing Jehovah he doth honour. He hath sworn to suffer evil, and changeth not;
A rejected one [is] despised in his eyes, || And he honors those fearing YHWH. He has sworn to endure evil, and does not change;
In whose eyes the despicable is despised; but that honoreth those who fear the Lord; that sweareth to his own injury, and changeth not;
The worthless person is despised in his eyes, but he honors those who fear Yahweh. He swears to his own disadvantage and does not take back his promises.
From the Latin
Their infirmities were multiplied: afterwards they made haste. I will not gather together their meetings for blood offerings: nor will I be mindful of their names by my lips.
Simplified
They reject people the Lord has rejected, but honor those who follow the Lord. They keep their promises even when it's hard to do. They don't change their minds.
Who gives honour to those who have the fear of the Lord, turning away from him who has not the Lord's approval. He who takes an oath against himself, and makes no change.
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 presents the verse as it is traditionally understood, while the Septuagint shows a close alignment with the Hebrew text, differing only in word order. The Dead Sea Scrolls contain partial restorations but agree with the essence of the Masoretic Text.
נִבְזֶ֤ה׀ בְּֽעֵ֘ינָ֤יו נִמְאָ֗ס וְאֶת־ יִרְאֵ֣י יְהוָ֣ה יְכַבֵּ֑ד נִשְׁבַּ֥ע לְ֝הָרַ֗ע וְלֹ֣א יָמִֽר׃
8 of the 11 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.
נבזה בעיני׳ו נמאס ואת יראי [יהוה] [יכבד] [נשבע] להרע ולא ימר
6 words on the leather — 2 partly restored, 3 supplied entire by an editor.
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 15:4
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.
בָזָה (bazah) is a Hebrew verb meaning to despise or hold in contempt. It can be used in different forms: Qal for direct action, Niphal for being despised, and Hiphil for causing someone to despise. The entries emphasize a sense of disdain and worthlessness associated with the term.
בָזָה vb. despise
Qal despise, regard with contempt
Niph.
despised
vile, worthless
despicable, contemptible
Hiph. so as to cause to despise their lords
base
H959 בָזָה despise
959 bazah baw-zaw'
a primitive root; to disesteem:--despise, disdain,
contemn(-ptible), + think to scorn, vile person.
בָּזָה (ba.zah) — to despise.
1) to despise, hold in contempt, disdain
1a) (Qal) to despise, regard with contempt
1b) (Niphal)
1b1) to be despised
1b2) to be despicable
1b3) to be vile, worthless
1c) (Hiphil) to cause to despise
Also means: ba.zoh (בָּזֹה "to despise" H0960)
V-Niphal — Verb · Niphal · participle (active) masculine singularHVNrmsa
The Hebrew word עַ֫יִן (*'ayin*) means 'eye' and can refer to both the physical organ and its figurative uses, such as mental qualities and desires. It also denotes a 'spring' or 'fountain' of water. The entries highlight various phrases and contexts, including appearances and expressions of emotion, but do not indicate any significant disagreement among lexicons.
עַ֫יִן 859 n.f. eye
lit. as physical organ
eyes as showing mental qualities
desire of the eyes, abominations of the eyes
Fig. of mental and physical faculties, acts and states
Transferred mngs.:
visible surface of earth
appearance
gleam, sparkle
Other phrases are: an eye for an eye; eye to eye; in the presence of, in full view of; of business transaction; on the forehead
base
עַ֫יִן n.f. spring (of water). Particular springs are:
ע׳ חֲרֹר Ju 7:1
ע׳ הַקּוֹרֵא (partridge-spring) Ju 15:19
ע׳ רֹגֵל near Jerus.
ע׳ הַתַּנִּין (dragon-spring)
base
H5869a עַ֫יִן eye . lit. as physical organ
. . eyes as showing mental qualities
. desire of the eyes, abominations of the eyes
. Fig. of mental and physical faculties, acts and states
. Transferred mngs.: . visible surface of earth
. appearance
. gleam, sparkle
. Other phrases are: an eye for an eye; eye to eye; in the presence of, in full view of; of business transaction; on the forehead
H5869b עַ֫יִן spring (of water)
5869 `ayin ah'-yin
probably a primitive word; an eye (literally or
figuratively); by analogy, a fountain (as the eye of the
landscape):--affliction, outward appearance, + before, +
think best, colour, conceit, + be content, countenance, +
displease, eye((-brow), (-d), -sight), face, + favour,
fountain, furrow (from the margin), X him, + humble,
knowledge, look, (+ well), X me, open(-ly), + (not) please,
presence, + regard, resemblance, sight, X thee, X them, +
think, X us, well, X you(-rselves).
עַ֫יִן (a.yin) — eye.
: eye
1) eye
1a) eye
1a1) of physical eye
1a2) as showing mental qualities
1a3) of mental and spiritual faculties (fig.)
עַ֫יִן (a.yin) — Fountain (Gate).
§ spring, fountain
עַ֫יִן (a.yin) — Fountain of.
§ spring, fountain
עַ֫יִן (a.yin) — eye: seeing.
: seeing
1) eye
1a) eye
1a1) of physical eye
1a2) as showing mental qualities
1a3) of mental and spiritual faculties (fig.)
עַ֫יִן (a.yin) — eye: appearance.
: appearance
1) eye
1a) eye
1a1) of physical eye
1a2) as showing mental qualities
1a3) of mental and spiritual faculties (fig.)
עַ֫יִן (a.yin) — eye: before(the eyes).
: before(the_eyes)
1) eye
1a) eye
1a1) of physical eye
1a2) as showing mental qualities
1a3) of mental and spiritual faculties (fig.)
עַ֫יִן (a.yin) — eye: sin.
: sin
1) eye
1a) eye
1a1) of physical eye
1a2) as showing mental qualities
HR/Ncfdc/Sp3ms — Preposition · noun common feminine dual construct · suffixHR/Ncfdc/Sp3ms
מָאַס (ma'ac) is a Hebrew verb primarily meaning to reject or despise. It can also denote the action of flowing or running in its Niph'al form. The entries highlight its usage in contexts of refusal and disdain, with no significant disagreement among lexicons regarding its meanings.
[מָאַס] vb. reject
Qal
reject, refuse
despise
Niph. be rejected
base
[מָאַס] vb. Niph. flow, run
base
H3988a מָאַס reject H3988b מָאַס Niph. flow, run
3988 ma'ac maw-as'
a primitive root; to spurn; also (intransitively) to
disappear:--abhor, cast away (off), contemn, despise, disdain,
(become) loathe(some), melt away, refuse, reject, reprobate, X
utterly, vile person.
מָאַס (ma.as) — to reject.
1) to reject, despise, refuse
1a) (Qal)
1a1) to reject, refuse
1a2) to despise
1b) (Niphal) to be rejected
מָאַס (ma.as) — to flow.
(Niphal) to flow, run
V-Niphal — Verb · Niphal · participle (active) masculine singularHVNrmsa
אֵת (eth) is primarily a grammatical marker in Hebrew, indicating the definite direct object of a verb. It is not translated into English and typically precedes nouns that are definite. The word is derived from a demonstrative sense of entity, related to the Hebrew word for 'self.' Its Aramaic equivalent is יָת (yat).
אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
base
H853 אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
853 'eth ayth
apparent contracted from 226 in the demonstrative sense of
entity; properly, self (but generally used to point out more
definitely the object of a verb or preposition, even or
namely):--(as such unrepresented in English).
see HEBREW for 0226
אֵת (et) — [Obj.].
sign of the definite direct object, not translated in English but generally preceding and indicating the accusative
Aramaic equivalent: yat (יָת "whom" H3487)
Conj | DirObjM — Conjunction · particleHC/To
יָרֵא (yare') is an adjective and verb derived from the root יָרֵא (H3372), meaning 'to fear.' It encompasses meanings such as 'afraid' and 'reverent.' The entries indicate a moral aspect to fear, suggesting a sense of reverence alongside being fearful.
יָרֵא adj. verb. v. supr. [j.df.aa] Pt.
base
H3373 יָרֵא adj. verb. v. supr. [3372] Pt.
3373 yare' yaw-ray'
from 3372; fearing; morally, reverent:--afraid, fear (-ful).
see HEBREW for 03372
יָרֵא (ya.re) — afraid.
fearing, reverent, afraid
Adj — AdjHAampc
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
The Hebrew word כָּבֵד (kabad) is built from a primitive root meaning 'to be heavy.' It covers a range of meanings, including being burdensome, weighty, or honorable. The word can describe both a negative sense of heaviness or dullness and a positive sense of honor or glory. It appears in various forms, such as making oneself heavy or being made honorable.
כָּבֵד vb. be heavy, weighty, burdensome, honoured
Qal
be heavy, in weight
heavy, insensible, dull
be honoured
Niph.
pass.
be made heavy fr. abundance
be honoured, enjoy honour, of man
medial, get oneself glory (or honour), of God
Pi.
make heavy, insensible
make honourable, honour, glorify, usu. c. human subj.
Pu. be made honourable, honoured
Hiph.
make heavy
make heavy, dull, unresponsive, the ears
cause to be honoured
Hithp.
make oneself heavy, dense, numerous
honour oneself
base
H3513 כָּבֵד be heavy, weighty, burdensome, honoured .. be heavy, in weight
. heavy, insensible, dull
. be honoured
. . pass. . be made heavy fr. abundance
. be honoured, enjoy honour, of man
. medial, get oneself glory (or honour), of God
. . make heavy, insensible
. make honourable, honour, glorify, usu. c. human subj.
. be made honourable, honoured
. . make heavy
. make heavy, dull, unresponsive, the ears
. cause to be honoured
. . make oneself heavy, dense, numerous
. honour oneself
3513 kabad kaw-bad'
or kabed {kaw-bade'}; a primitive root; to be heavy, i.e. in
a bad sense (burdensome, severe, dull) or in a good sense
(numerous, rich, honorable; causatively, to make weighty (in
the same two senses):--abounding with, more grievously
afflict, boast, be chargeable, X be dim, glorify, be (make)
glorious (things), glory, (very) great, be grievous, harden,
be (make) heavy, be heavier, lay heavily, (bring to, come to,
do, get, be had in) honour (self), (be) honourable (man),
lade, X more be laid, make self many, nobles, prevail, promote
(to honour), be rich, be (go) sore, stop.
כָּבֵד (ka.vad) — to honor: honour.
: honour/glory
1) to be heavy, be weighty, be grievous, be hard, be rich, be honourable, be glorious, be burdensome, be honoured
1a) (Qal)
1a1) to be heavy
1a2) to be heavy, be insensible, be dull
1a3) to be honoured
1b) (Niphal)
1b1) to be made heavy, be honoured, enjoy honour, be made abundant
1b2) to get oneself glory or honour, gain glory
1c) (Piel)
1c1) to make heavy, make dull, make insensible
1c2) to make honourable, honour, glorify
1d) (Pual) to be made honourable, be honoured
1e) (Hiphil)
1e1) to make heavy
1e2) to make heavy, make dull, make unresponsive
1e3) to cause to be honoured
1f) (Hithpael)
1f1) to make oneself heavy, make oneself dense, make oneself numerous
1f2) to honour oneself
כָּבֵד (ka.vad) — to honor: heavy.
: heavy/severe
1) to be heavy, be weighty, be grievous, be hard, be rich, be honourable, be glorious, be burdensome, be honoured
V-Piel-Imperf-3ms — Verb · Piel · imperfect third person masculine singularHVpi3ms
שָׁבַע (shaba`) primarily means to swear or take an oath, possibly derived from the idea of binding oneself by seven things. It can also mean to adjure or to cause someone to take an oath. The word appears in various forms, including participles and different verb stems, indicating actions related to swearing and oaths.
[שָׁבַע] 186 vb. swear (prob. so to say, seven oneself, or bind oneself by seven things)
Qal Pt. pass. those sworn with (= who have sworn) oaths
Niph.;—swear, take an oath
Hiph.
cause take an oath, subj. always man
adjure
base
H7650 שָׁבַע swear (prob. so to say, seven oneself, or bind oneself by seven things) .Pt. pass. those sworn with (= who have sworn) oaths
.;—swear, take an oath
. . cause take an oath, subj. always man
. adjure
7650 shaba` shaw-bah'
a primitive root; propr. to be complete, but used only as a
denominative from 7651; to seven oneself, i.e. swear (as if by
repeating a declaration seven times):--adjure, charge (by an
oath, with an oath), feed to the full (by mistake for 7646),
take an oath, X straitly, (cause to, make to) swear.
see HEBREW for 07651
see HEBREW for 07646
שָׁבַע (sha.va) — to swear.
1) to swear, adjure
1a) (Qal) sworn (participle)
1b) (Niphal)
1b1) to swear, take an oath
1b2) to swear (of Jehovah by Himself)
1b3) to curse
1c) (Hiphil)
1c1) to cause to take an oath
1c2) to adjure
V-Niphal-Perf-3ms — Verb · Niphal · perfect third person masculine singularHVNp3ms
רָעַע (ra`a`) is a Hebrew verb with meanings related to being evil or breaking. It encompasses a range of concepts from moral wickedness to physical shattering. The entries indicate that it can refer to causing harm or injury, as well as being displeasing or sad. There is a notable distinction in the lexicons regarding its use in ethical contexts versus physical breaking.
[רָעַע] 98 vb. denom. be evil, bad
Qal
be displeasing
be sad
be injurious, evil
be evil, wicked, ethically
Niph. suffer hurt
Hiph. 70
do an injury, hurt
do evil, wickedly
base
[רָעַע] vb. break
Qal
trans. can one break iron, iron out of the north ?
intrans. break = be broken
Hithpō‛. the earth is broken asunder
base
H7489a רָעַע vb. denom. be evil, bad H7489b רָעַע break
7489 ra`a` raw-ah'
a primitive root; properly, to spoil (literally, by breaking
to pieces); figuratively, to make (or be) good for nothing,
i.e. bad (physically, socially or morally):--afflict,
associate selves (by mistake for 7462), break (down, in
pieces), + displease, (be, bring, do) evil (doer, entreat,
man), show self friendly (by mistake for 7462), do harm, (do)
hurt, (behave self, deal) ill, X indeed, do mischief, punish,
still, vex, (do) wicked (doer, -ly), be (deal, do) worse.
see HEBREW for 07462
see HEBREW for 07462
רָעַע (ra.a) — be evil.
1) to be bad, be evil
1a)(Qal)
1a1) to be displeasing
1a2) to be sad
1a3) to be injurious, be evil
1a4) to be wicked, be evil (ethically)
1b) (Hiphil)
1b1) to do an injury or hurt
1b2) to do evil or wickedly
1b3) mischief (participle)
רָעַע (ra.a) — to shatter.
1) to break, shatter
1a) (Qal)
1a1) to break
1a2) broken (participle)
1a3) to be broken
1b) (Hithpolel) to be broken, be broken in pieces, be broken asunder
Prep | V-Hiphil-Inf-a — Preposition · verb hiphil infinitive construct commonHR/Vhcc
לֹא (lo') is a Hebrew word meaning 'not' or 'no.' It serves as a simple negation and can imply absence or prohibition. The word can also be used in various contexts, often combined with other particles for emphasis or clarification. Its Aramaic equivalent is לָא (la), which also means 'not.'
לֹא or לוֹא adv. not
base
H3808 לֹא or לוֹא not
3808 lo' lo
or lowi {lo}; or loh (Deut. 3:11) {lo}; a primitive particle;
not (the simple or abs. negation); by implication, no; often
used with other particles (as follows):--X before, + or else,
ere, + except, ig(-norant), much, less, nay, neither, never,
no((-ne), -r, (-thing)), (X as though...,(can-), for) not (out
of), of nought, otherwise, out of, + surely, + as truly as, +
of a truth, + verily, for want, + whether, without.
לֹא (lo) — not.
1) not, no
1a) not (with verb-absolute prohibition)
1b) not (with modifier-negation)
1c) nothing (subst)
1d) without (with particle)
1e) before (of time)
Aramaic equivalent: la (לָא "not" H3809)
Conj | Part — Conjunction · particleHC/Tn
מוּר (muwr) is a primitive root meaning to change or alter. It encompasses the ideas of exchanging or bartering, and can also imply being changed in the Niphal form. The word appears in contexts such as Ezekiel 48:14, where it relates to the concept of exchange.
base
H4171 מוּר
4171 muwr moor
a primitive root; to alter; by implication, to barter, to
dispose of:--X at all, (ex-)change, remove.
מוּר (mur) — to change.
1) to change, exchange
1a) (Niphal) to be changed
1b) (Hiphil)
1b1) to change, alter
1b2) to exchange
V-Hiphil-Imperf-3ms — Verb · Hiphil · imperfect third person masculine singularHVhi3ms