Psalms 4:2 — Word Study
WLCבְּנֵ֥י אִ֡ישׁ עַד־ מֶ֬ה כְבוֹדִ֣י לִ֭כְלִמָּה תֶּאֱהָב֣וּן רִ֑יק תְּבַקְשׁ֖וּ כָזָ֣ב סֶֽלָה׃
BSAto callqârâʼ to dwellʻânâh Godʼĕlôhîym Righteousnesstsedeq narrowtsar to enlargerâchab be graciouschânan to hearshâmaʻ prayertᵉphillâh
| Greek | English | Parsing |
|---|---|---|
| בְּנֵ֥י | O sons of | Noun common, masculine plural construct |
| אִ֡ישׁ | man | Noun common, masculine singular absolute |
| עַד־ | until | Preposition |
| מֶ֬ה | when? | Pronoun |
| כְבוֹדִ֣י | [will] honor my | Noun common both singular construct, suffix |
| לִ֭כְלִמָּה | [become] ignominy | Preposition, noun common feminine singular absolute |
| תֶּאֱהָב֣וּן | will you love? ! | Verb qal imperfect second person masculine plural, suffix |
| רִ֑יק | vanity | Noun common, masculine singular absolute |
| תְּבַקְשׁ֖וּ | will you seek? | Verb, Piel, imperfect second person masculine plural |
| כָזָ֣ב | falsehood | Noun common, masculine singular absolute |
| סֶֽלָה׃ | Selah | Particle |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | How long, O men, will my honor be maligned? How long will you love vanity and seek after lies ? Selah |
| KJV | O ye sons of men, how long will ye turn my glory into shame? how long will ye love vanity, and seek after leasing? Selah. |
| ASV | O ye sons of men, how long shall my glory be turned into dishonor? How long will ye love vanity, and seek after falsehood? [Selah |
| YLT | Sons of men! till when [is] my glory for shame? Ye love a vain thing, ye seek a lie. Selah. |
| WEB | You sons of men, how long shall my glory be turned into dishonor? Will you love vanity and seek after falsehood? Selah. |
| BBE | O you sons of men, how long will you go on turning my glory into shame? how long will you give your love to foolish things, going after what is false? (Selah.) |
Where they part company is in the rendering of רִיק — see How Translations Differ.
The verse consists of a main question followed by two related questions, emphasizing the psalmist's frustration.







8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbלְ
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 4:2
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 Lament of Distressgenerated
Psalm 4:2 reflects the psalmist's anguish over the dishonor he faces from others. He questions how long this will continue while they chase after vanity and lies. This lament is part of a larger context where the psalmist calls out to God for help and expresses confidence that the Lord hears him, as seen in verses 1 and 3. The psalm serves as a reminder of the struggle between truth and falsehood in human relationships, encouraging reflection on one's own pursuits and values.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 57:4 | My soul is among the lions; I lie down with ravenous beasts— with men whose teeth are spears and arrows, whose tongues are sharp swords. |
| 2 | Psalm 58:1 | Do you indeed speak justly, O rulers? Do you judge uprightly, O sons of men? |
| 3 | Ecclesiastes 8:11 | When the sentence for a crime is not speedily executed, the hearts of men become fully set on doing evil. |
| 4 | Ecclesiastes 9:3 | This is an evil in everything that is done under the sun: There is one fate for everyone. Furthermore, the hearts of men are full of evil and madness while they are alive, and afterward they join the dead. |
| 5 | Psalm 72:2 | May he judge Your people with righteousness and Your afflicted with justice. |
The Treasury of Scripture Knowledge — 26 references, hung on the phrase they belong to
The Key Word — כְבוֹדִ֣י, khe.vo.Digenerated
The word כְבוֹד (kavod) means glory or honor, often associated with reputation and dignity. In this verse, it expresses the psalmist's concern for his honor, which is being maligned. The parsing indicates it is a noun in the singular, showing a specific focus on the psalmist's personal honor.
The concept of honor in the Bible often relates to one's standing before God and others, suggesting that the psalmist is deeply affected by the dishonor he experiences. This word is connected to the idea of weightiness or significance, indicating that the psalmist's honor carries substantial meaning.
How Translations Differ — measured against the Berean Standard Biblegenerated
In the Berean Standard Bible, the phrase is rendered as my honor, which is consistent across several translations including the KJV and ASV.
Sentence Structuregenerated
The verse contains multiple clauses, with the main question posed by the psalmist at the forefront: כְבוֹדִ֣י לִ֭כְלִמָּה, how long will my honor be maligned? This is followed by two parallel clauses that express the psalmist's frustration with others' pursuits — תֶּאֱהָב֣וּן רִ֑יק and תְּבַקְשׁ֖וּ כָזָ֣ב, will you love vanity and seek after lies. The structure emphasizes the psalmist's emotional turmoil and the contrast between his honor and the actions of others.
The Hebrew word order places the focus on the psalmist's honor being maligned, which is central to the lament. The use of rhetorical questions heightens the emotional intensity of the verse.
Septuagint Backgroundgenerated
In the Septuagint, the Hebrew כְבוֹדִ֣י is rendered as θεὸς, which suggests a broader interpretation of glory as divine honor. This choice indicates a potential theological reflection on the nature of honor and its relation to God.
The Greek translation captures the essence of the Hebrew lament while also introducing a divine dimension, suggesting that the psalmist's honor is not just personal but also linked to God's recognition.
In plain words — the whole versegenerated
Psalm 4:2 expresses the psalmist's distress over how long his honor will be disrespected by others who pursue empty and false things. He questions their motives and seeks understanding in the face of their actions.
Frequently Asked Questionsgenerated
The psalmist refers to his reputation and dignity, which he feels are being undermined by others.
He is expressing frustration and a desire for resolution regarding the dishonor he faces.
Vanity represents pursuits that are empty or without value, contrasting with the psalmist's quest for truth and honor.
Selah is a musical term indicating a pause for reflection, inviting the reader to contemplate the weight of the psalmist's words.
Reflection Questionsgenerated
- In what ways do I see dishonor in my own life or the lives of others?
- How can I ensure that my pursuits are not empty or vain?
- What steps can I take to seek truth in a world filled with lies?
- How do I respond to dishonor when it comes my way?
The early church on this verse — how the Fathers read it
Early church fathers referenced this psalm to discuss themes of honor, truth, and the human condition, providing insights into its application.
David seems to be speaking here of those who, when being tested and put through various trials, would rather do anything than find refuge in God.Early Church Fathers on Psalms 4 →
Let us flee from lying, brothers, as if it were a sword to the soul.… And just as in war allies are distinguished from enemies by the watch word,Early Church Fathers on Psalms 4 →
“Futile” is the word used of that thing that is empty, when there is something in name but nothing in substance. The Greeks have many names for their gods but not a trace of substance;Early Church Fathers on Psalms 4 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Psalms 4:2 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleO ye sons of men,.... Meaning great men, the nobles of Israel; and so the Jewish interpreters (k) generally explain it; such as Ahithophel, and others, who were in the conspiracy with Absalom, 2
Read John Gill on Psalms 4 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryO ye sons of men, how long will ye turn my glory into shame? how long will ye love vanity, and seek after leasing? Selah. (Will ye turn) my glory into shame?
Read Robert Jamieson on Psalms 4 →
Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleO ye sons of men, i.e. princes and potentates, as this Hebrew phrase seems and is thought to signify, who are engaged with Saul or Absalom against me. Will ye turn my glory into shame? or, shall my glory be for a shame, i.e. be made by you matter of reproach and scorn? By his glory probably he means that high honour and royal majesty which God had either promised to him, or conferred upon him; wherein, when he was in great straits and dangers, they might possibly reproach him in some sort as this: Is this the man, whom God so highly loves, and honours, and will exalt, who now flees from one mountain or cave to another, who runs away to the Philistines, whom his own son hath banished out of…
Read Matthew Poole on Psalms 4 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 4:2 O ye sons of men, how long [will ye turn] my glory into shame? [how long] will ye love vanity, [and] seek after leasing? Selah.Ver. 2. O ye sons of men] Ye nobles, Psalms 49:1-2, who think to carry all before you with those big looks, and bubbles of words: ye who are potent at court, and therefore insolent above measure. David, having poured out his heart to God in prayer, takes heart of grace thus freely to bespeak these great ones his enemies. How long will ye turn my glory into shame?] i.e. Attempt to put me beside the kingdom, whereunto God hath designed and destined me? You think, belike, to jeer me out of my right, and, by casting upon me cart loads of calunmies and…
Read John Trapp on Psalms 4 →
Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(2)Sons of men.—A literal rendering of a Hebrew phrase generally interpreted as “men of high degree.” Luther translates “gentlemen” (see Psalms 49:2), where it is “high,” as contrasted with “low.” (Comp. Psalms 62:9, “men of high degree.”) How long?—Literally, how long to shame my glory? which, after the analogy of Psa 37:26, “his seed is for a blessing,” must mean How long shall my glory be for shame (opprobrio)? The LXX. and Vulg. follow a different and probably correct reading: “How long will ye be heavy (or slow) of heart? “They also indicate that an interrogative has dropped out before the second clause, so that it is rightly supplied by the Authorised Version. Seek after.—In Hebrew…
Read Charles John Ellicott on Psalms 4 →
AdamClarkeAdam Clarke's Commentary on the BibleVerse 2. O ye sons of men] בני איש beney ish, ye powerful men-ye who are now at the head of affairs, or who are leaders of the multitude. Love vanity] The poor, empty, shallow-brained, pretty-faced Absalom; whose prospects are all vain, and whose promises are all empty! Seek after leasing?] This is a Saxon word, from [Anglo-Saxon], falsehood, from [A.S.], to lie. Cardmarden has adopted this word in his translation, Rouen, 1566. It is in none of the Bibles previously to that time, nor in any after, as far as my own collection affords me evidence; and appears to have been borrowed by King James's translators from the above. Selah.] Mark this! See what the end will be!
Read AdamClarke on Psalms 4 →
CambridgeThe Cambridge Bible for Schools and Colleges2. O ye sons of men] From appealing to God he turns to remonstrate with the rebels, and singles out the leaders from the general mass. The phrase used is bnηξsh, which in Psalms 49:2 is rendered ‘high,’ and in Psalms 62:9, ‘men of high degree,’ in opposition to bnηβdβm, rendered ‘low’ and ‘men of low degree.’ At the same time by calling them ‘sons of men’ he contrasts them with God, the defender of his cause. my glory] There is no need to inquire whether David’s personal honour or his royal dignity is meant. Both are included, for both were defamed and insulted. But it was an aggravation of the rebels’ offence that the king had a special ‘glory’ as the representative of Jehovah. Cp. Psalms…
Read Cambridge on Psalms 4 →
Albert Barnes1798–1870Barnes' Notes on the BibleO ye sons of men - Turning from God to men; from Him in whom he hoped for protection to those who were engaged in persecuting him.
Read Albert Barnes on Psalms 4 →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
How long, O men, will my honor be maligned? How long will you love vanity and seek after lies ? Selah
You sons of men, how long shall my glory be turned into dishonor? Will you love vanity and seek after falsehood? Selah.
How long, O men, will my honor be maligned? How long will you love vanity and seek after lies? Selah
You men, how long will you try to turn my honor into shame? How long will you love what is worthless and search for what is deceptive? (Selah)
Tyndale line
O ye sons of men, how long will ye turn my glory into shame? how long will ye love vanity, and seek after leasing? Selah.
O ye sons of men, how long shall my glory be turned into dishonor? How long will ye love vanity, and seek after falsehood? [Selah
O ye sons of men, how long shall my glory be turned into dishonour? how long will ye love vanity, and seek after falsehood? Selah
O ye sons of men, how long will ye turn my glory into shame? how long will ye love vanity, and seek after falsehood? Selah.
O ye sonnes of men, howe long will yee turne my glory into shame, louing vanitie, and seeking lyes? Selah.
Strictly literal
Ye sons of men, till when is my glory [to be put] to shame? [How long] will ye love vanity, will ye seek after a lie? Selah.
Sons of men! till when [is] my glory for shame? Ye love a vain thing, ye seek a lie. Selah.
Sons of men! Until when [is] my glory for shame? You love a vain thing, you seek a lie. Selah.
(4:3) O ye sons of men, how long shall my glory be put to shame? [how long] will ye love vanity, will ye seek for lies? Selah.
You people, how long will you turn my honor into shame? How long will you love that which is worthless and seek after lies? Selah
From the Latin
When I called upon him, the God of my justice heard me: when I was in distress, thou hast enlarged me. Have mercy on me: and hear my prayer.
Simplified
How long will you people ruin my reputation? How long will you love what is worthless and tell lies? Selah.
O you sons of men, how long will you go on turning my glory into shame? how long will you give your love to foolish things, going after what is false? (Selah.)
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the MACULA Hebrew treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran
The Masoretic Text and the Septuagint show agreement in the overall structure and meaning of the verse, with 9 of the 11 words matched. This indicates a consistent understanding of the psalmist's plea across these ancient texts.
בְּנֵ֥י אִ֡ישׁ עַד־ מֶ֬ה כְבוֹדִ֣י לִ֭כְלִמָּה תֶּאֱהָב֣וּן רִ֑יק תְּבַקְשׁ֖וּ כָזָ֣ב סֶֽלָה׃
9 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.
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 4:2
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.
בֵּן (ben) means 'son' or 'male child' and encompasses a wide range of meanings, including descendants, young animals, and even figurative uses like sparks or arrows. It can refer to members of a tribe or class and is used in various contexts throughout the Old Testament, such as in 1 Chronicles 24:26. The word is derived from a root meaning 'to build' and implies a connection to family or lineage.
בֵּן 4870 n.m. son
son, male child, born of a woman
children (male and female)
youth, young men
the young of animals
of plant shoots
fig. of lifeless things, sparks, stars, arrows
member of a guild, order or class
of animals son of (the) herd
ב׳ as n. relat. followed by word of quality, characteristic, etc.
n. relat. of age
base
בְּנוֹ 1 Ch 24:26, 27 as n.pr.m. in AV, RV, but render: the sons of Jaaziah his son, & the sons of Merari by Jaaziah his son, cf. VB & Be Öt.
done
H1121a בֵּן son . son, male child, born of a woman
. children (male and female)
. youth, young men
. the young of animals
. of plant shoots
. fig. of lifeless things, sparks, stars, arrows
. . member of a guild, order or class
. of animals son of (the) herd
. ב׳ as n. relat. followed by word of quality, characteristic, etc.
. n. relat. of age
H1121b בְּנוֹ as n. pr. m. in AV, RV, but render: the sons of Jaaziah his son, & the sons of Merari by Jaaziah his son
1121 ben bane
from 1129; a son (as a builder of the family name), in the
widest sense (of literal and figurative relationship,
including grandson, subject, nation, quality or condition,
etc., (like 1, 251, etc.)):--+ afflicted, age, (Ahoh-)
(Ammon-) (Hachmon-) (Lev-)ite, (anoint-)ed one, appointed to,
(+) arrow, (Assyr-) (Babylon-) (Egypt-) (Grec-)ian, one born,
bough, branch, breed, + (young) bullock, + (young) calf, X
came up in, child, colt, X common, X corn, daughter, X of
first, + firstborn, foal, + very fruitful, + postage, X in, +
kid, + lamb, (+) man, meet, + mighty, + nephew, old, (+)
people, + rebel, + robber, X servant born, X soldier, son, +
spark, + steward, + stranger, X surely, them of, + tumultuous
one, + valiant(-est), whelp, worthy, young (one), youth.
see HEBREW for 01129
see HEBREW for 01
see HEBREW for 0251
בֵּן (ben) — son: child.
: child/son
בְּנוֹ (be.no) — Beno.
A man of the tribe of Levi living at the time of Divided Monarchy, first mentioned at 1Ch.24.26;
son of: Jaaziah (H3269);
brother of: Shoham (H7719), Zaccur (H2139I) and Ibri (H5681)
§ Beno = "his son"
the sons of Jaaziah and the sons of Merari by Jaahziah (his son)
בֵּן (ben) — son: descendant/people.
: descendant, people, tribe, nation
A sub-meaning of ben (בֵּן ": child" H1121)
§ : child/son
בֵּן (ben) — son: young animal.
: calf/lamb/young(ANIMAL)
A sub-meaning of ben (בֵּן ": child" H1121)
§ : descendant
בֵּן (ben) — son: type of.
: rebel/son(Belial)
A sub-meaning of ben (בֵּן ": child" H1121)
§ : people/men/nation/tribe
בֵּן (ben) — son.
: [inheriting]son/heir
A sub-meaning of ben (בֵּן ": child" H1121)
בֵּן (ben) — son: warrior.
: warrior/son(strong)
HNcmpc — Noun common · masculine plural constructHNcmpc
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
The Hebrew word אִישׁ (iysh) means 'man' and can refer to an individual male, a husband, or a human being in general. It encompasses various meanings, including champion and great man, and can also imply 'whosoever' or 'each.' The word is built from a root suggesting existence and is used throughout the Old Testament.
אִישׁ 2166 n.m. man (= vir)
base
H376 אִישׁ man (= vir)
376 'iysh eesh
contracted for 582 (or perhaps rather from an unused root
meaning to be extant); a man as an individual or a male
person; often used as an adjunct to a more definite term (and
in such cases frequently not expressed in
translation):--also, another, any (man), a certain, +
champion, consent, each, every (one), fellow, (foot-,
husband-)man, (good-, great, mighty) man, he, high (degree),
him (that is), husband, man(-kind), + none, one, people,
person, + steward, what (man) soever, whoso(-ever), worthy.
Compare 802.
see HEBREW for 0582
see HEBREW for 0802
אִישׁ (ish) — man.
: man
1) man
1a) man, male (in contrast to woman, female)
1b) husband
1c) human being, person (in contrast to God)
1d) servant
1e) mankind
1f) champion
1g) great man
2) whosoever
3) each (adjective)
אִישׁ (ish) — man: husband.
: husband
1) man
1a) man, male (in contrast to woman, female)
1b) husband
1c) human being, person (in contrast to God)
1d) servant
1e) mankind
1f) champion
1g) great man
2) whosoever
3) each (adjective)
אִישׁ (ish) — man: anyone.
: anyone/someone
1) man
1a) man, male (in contrast to woman, female)
1b) husband
1c) human being, person (in contrast to God)
1d) servant
1e) mankind
1f) champion
1g) great man
2) whosoever
3) each (adjective)
HNcmsa — Noun common · masculine singular absoluteHNcmsa
See ANTHROPOLOGY.
Man
(1.) Heb. ‘Adam, used as the proper name of the first man. The name is derived from a word meaning “to be red,” and thus the first man was called Adam because he was formed from the red earth. It is also the generic name of the human race (Gen. 1:26, 27; 5:2; 8:21; Deut. 8:3). Its equivalents are the Latin homo and the Greek anthropos (Matt. 5:13, 16). It denotes also man in opposition to woman (Gen. 3:12; Matt. 19:10).
(2.) Heb. ‘ish, like the Latin vir and Greek aner, denotes properly a man in opposition to a woman (1 Sam. 17:33;
Four Hebrew terms are rendered "man" in the Authorized Version: Adam, the name of the man created in the image of God. It appears to be derived from adam , "he or it was red or ruddy," like Edom. This was the generic term for the human race. Ish , "man," as distinguished from woman, husband. Geber , "a man," from gabar , "to be strong," generally with reference to his strength. Methim , "men," always masculine. Perhaps it may be derived from the root muth , "he died."
עַד (ad) primarily functions as a preposition, adverb, or conjunction meaning 'until,' 'up to,' or 'as far as.' It can denote spatial, temporal, or degree-related contexts, such as 'even to' or 'while.' The entries indicate its use in poetry and in various combinations, but there is no significant disagreement among the lexicons regarding its meanings.
עַד, in poetry עֲדֵי prep. as far as, even to, up to, until, while
prep.
of space
Of time
Of degree
conj.
until
While
Of degree, to the point that, so that even (rare)
עַד לְ, a strengthened form for עַד. Thus
of space
Of time
Of degree
base
H5704 עַד, in poetry עֲדֵי as far as, even to, up to, until, while . prep. . of space
. Of time
. Of degree
. conj. . until
. While
. Of degree, to the point that, so that even (rare)
. עַד לְ, a strengthened form for עַד. Thus . of space
. Of time
. Of degree
5704 `ad ad
properly, the same as 5703 (used as a preposition, adverb or
conjunction; especially with a preposition); as far (or long,
or much) as, whether of space (even unto) or time (during,
while, until) or degree (equally with):--against, and, as,
at, before, by (that), even (to), for(-asmuch as),
(hither-)to, + how long, into, as long (much) as, (so) that,
till, toward, until, when, while, (+ as) yet.
see HEBREW for 05703
עַד (ad) — till.
prep
1) as far as, even to, until, up to, while, as far as
1a) of space
1a1) as far as, up to, even to
1b) in combination
1b1) from...as far as, both...and (with 'min' -from)
1c) of time
1c1) even to, until, unto, till, during, end
1d) of degree
1d1) even to, to the degree of, even like
conj
2) until, while, to the point that, so that even
Aramaic equivalent: ad (עַד "till" H5705)
HR — PrepositionHR
מָה (mah) is a Hebrew word primarily used as an interrogative particle meaning 'what?' or 'how?'. It can also function as an indefinite pronoun, encompassing meanings like 'anything' or 'whatever'. The word is versatile, appearing in various adverbial forms and often used with prefixes to express different nuances, such as reason or manner.
מָה, rarely מָה־, מַה־, מַהּ, מֶה, מַּ, מָ—pron.interrog. and indef. what? how? aught
interrog. what?
Used adverbially
Indef. pron.
With preps.
base
H4100 מָה, rarely מָה־, מַה־, מַהּ, מֶה, מַּ, מָ—pron. interrog. and indef. what? how? aught . interrog. what?
. Used adverbially
. Indef. pron.
. With preps.
4100 mah maw
or mah {mah}; or ma {maw}; or ma {mah}; also meh {meh}; a
primitive particle; properly, interrogative what? (including
how? why? when?); but also exclamation, what! (including
how!), or indefinitely what (including whatever, and even
relatively, that which); often used with prefixes in various
adverbial or conjunctive senses:--how (long, oft, (-
soever)), (no-)thing, what (end, good, purpose, thing),
whereby(-fore, -in, -to, -with), (for) why.
מָה (mah) — what?.
interr pron
1) what, how, of what kind
1a) (interrogative)
1a1) what?
1a2) of what kind
1a3) what? (rhetorical)
1a4) whatsoever, whatever, what
1b) (adverb)
1b1) how, how now
1b2) why
1b3) how! (exclamation)
1c) (with prep)
1c1) wherein?, whereby?, wherewith?, by what means?
1c2) because of what?
1c3) the like of what?
1c3a) how much?, how many?, how often?
1c3b) for how long?
1c4) for what reason?, why?, to what purpose?
1c5) until when?, how long?, upon what?, wherefore?
indef pron
2) anything, aught, what may
HPi — PronounHPi
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
HNcbsc/Sp1ms — Noun common both singular construct · suffixHNcbsc/Sp1ms
כְּלִמָּה (klimmah) refers to concepts of disgrace, reproach, and shame. It encompasses meanings such as insult, dishonor, and ignominy. The word is derived from a root that suggests confusion or dishonor, reflecting a range of negative social perceptions.
כְּלִמָּה n.f. insult, reproach, ignominy
base
H3639 כְּלִמָּה insult, reproach, ignominy
3639 klimmah kel-im-maw'
from 3637; disgrace:--confusion, dishonour, reproach, shame.
see HEBREW for 03637
כְּלִמָּה (ke.lim.mah) — shame.
1) disgrace, reproach, shame, confusion, dishonour, insult, ignominy
1a) insult, reproach
1b) reproach, ignominy
HR/Ncfsa — Preposition · noun common feminine singular absoluteHR/Ncfsa
The Hebrew word אָהֵב (*'ahab*) means 'to love' and encompasses various forms of affection, including human love for others, love for God, and even appetites for things like food and wisdom. It can also refer to friendship and divine love towards humanity, particularly Israel. The entries indicate that it can function in different grammatical forms, such as participles for 'lovely' or 'loveable'.
אָהֵב 216 vb. love
Qal
human love to human object
less oft. of appetite
love to God
esp. Pt.
of divine love
Niph. Pt. pl. lovely, loveable
Pi.
friends
lovers
base
H157 אָהֵב love
157 'ahab aw-hab'
or raheb {aw-habe'}; a primitive root; to have affection for
(sexually or otherwise):--(be-)love(-d, -ly, -r), like,
friend.
אָהֵב (a.hav) — to love: lover.
: lover
1) to love
1a) (Qal)
1a1) human love for another, includes family, and sexual
1a2) human appetite for objects such as food, drink, sleep, wisdom
1a3) human love for or to God
1a4) act of being a friend
1a4a) lover (participle)
1a4b) friend (participle)
1a5) God's love toward man
1a5a) to individual men
1a5b) to people Israel
1a5c) to righteousness
1b) (Niphal)
1b1) lovely (participle)
1b2) loveable (participle)
1c) (Piel)
1c1) friends
1c2) lovers (fig. of adulterers)
2) to like
Also means: a.hav (אָהֵב ": friend" H0157H)
אָהֵב (a.hav) — to love: friend.
: friend
1) to love
1a) (Qal)
1a1) human love for another, includes family, and sexual
1a2) human appetite for objects such as food, drink, sleep, wisdom
1a3) human love for or to God
1a4) act of being a friend
1a4a) lover (participle)
1a4b) friend (participle)
1a5) God's love toward man
1a5a) to individual men
HVqi2mp/Sn — Verb qal imperfect second person masculine plural · suffixHVqi2mp/Sn
luv ('ahebh, 'ahabhah, noun; phileo, agapao, verb; agape, noun): Love to both God and man is fundamental to true religion, whether as expressed in the Old Testament or the New Testament. Jesus Himself declared that all the law and the prophets hang upon love (Mt 22:40; Mr 12:28-34). Paul, in his matchless ode on love (1Co 13), makes it the greatest of the graces of the Christian life--greater than speaking with tongues, or the gift of prophecy, or the possession of a faith of superior excellence; for without love all these gifts and graces, desirable and useful as they are in themselves, are as nothing, certainly of no permanent value in the sight of God. Not that either Jesus or Paul underestimates the faith from which all the graces proceed, for this grace is recognized as…
Love
This word seems to require explanation only in the case of its use by our Lord in his interview with “Simon, the son of Jonas,” after his resurrection (John 21:16, 17). When our Lord says, “Lovest thou me?” he uses the Greek word agapas; and when Simon answers, he uses the Greek word philo, i.e., “I love.” This is the usage in the first and second questions put by our Lord; but in the third our Lord uses Simon’s word. The distinction between these two Greek words is thus fitly described by Trench:, ”Agapan has more of judgment and deliberate choice; philein has more of attachment and peculiar personal affection. Thus the ‘Lovest thou’ (Gr. agapas) on the lips of the Lord seems to Peter at this moment too cold a word, as though his Lord were keeping him at a distance, or at least not inviting him to draw near, as in the…
GOD IS LOVE; AND HE THAT DWELLETH IN LOVE DWELLETH IN GOD, AND GOD IN HIM, 1Jo 4:16. Love is a chief attribute of Jehovah, the length and breadth and height and depth of which are beyond comprehension, for they are infinite, Eph 3:18,19. Between the three Persons of the Godhead, love is unutterable full, perfect, and blissful; towards holy angels and Christians, God’s love is an infinite fatherly complacency and affection; towards sinners, it is immeasurable compassion. It is shown in all his works and ways, and dictated his holy law, but is most signally displayed in the gospel, Joh 3:16. "Herein is love."
Holy love in man would make the whole heart and soul supremely delight in and obey God, and cordially and practically love all beings according to their character-the good…
→ OF CHILDREN FOR PARENTS
See CHILDREN
→ OF GOD, LOVE OF
רִיק (riq) refers to concepts of emptiness and vanity. It is used to describe something that is worthless or serves no purpose, appearing in various forms such as 'empty' or 'in vain.' The word is derived from another Hebrew root, רָק (raq), which also relates to emptiness.
רִיק n.[m.] emptiness, vanity
base
H7385 רִיק emptiness, vanity
7385 riyq reek
from 7324; emptiness; figuratively, a worthless thing;
adverbially, in vain:--empty, to no purpose, (in) vain
(thing), vanity.
see HEBREW for 07324
רִיק (riq) — vain.
emptiness, vanity, empty, idle, vain
HNcmsa — Noun common · masculine singular absoluteHNcmsa
Does not usually denote, in Scripture, self-conceit or personal pride, 2Pe 2:18, but sometimes emptiness and fruitlessness, Job 7:3 Ps 144:4 Ec 1:1-18. It often denotes wickedness, particularly falsehood, De 32:21 Ps 4:2 24:4 119:37, and sometimes idols and idol-worship, 2Ki 17:15 Jer 2:5 18:15 Jon 2:8. Compare Paul’s expression, "they turned the truth of God into a lie,"
בָּקַשׁ (baqash) is a Hebrew verb meaning to seek or search out, often in the context of worship or prayer. It encompasses a range of actions including asking, desiring, and requiring. The verb can appear in different forms, such as Piel and Pual, indicating various nuances of seeking or being sought.
[בָּקַשׁ] 224 vb. seek
Pi.
seek to find
seek to secure
seek the face
desire, demand
require, exact
exact equivalent or penalty for
(late) ask, request
Pu. be sought
base
H1245 בָּקַשׁ seek
1245 baqash baw-kash'
a primitive root; to search out (by any method, specifically
in worship or prayer); by implication, to strive after:--ask,
beg, beseech, desire, enquire, get, make inquisition, procure,
(make) request, require, seek (for).
בָּקַשׁ (ba.qash) — to seek.
1) to seek, require, desire, exact, request
1a) (Piel)
1a1) to seek to find
1a2) to seek to secure
1a3) to seek the face
1a4) to desire, demand
1a5) to require, exact
1a6) to ask, request
1b) (Pual) to be sought
HVpi2mp — Verb · Piel · imperfect second person masculine pluralHVpi2mp
כָּזָב (kazab) refers to a lie or falsehood, encompassing meanings like deceit and untruth. It is derived from a root that suggests the concept of deception. The entries consistently describe it as a term for falsehood without significant disagreement among lexicons.
כָּזָב n.m. lie, falsehood, deceptive thing
base
H3577 כָּזָב lie, falsehood, deceptive thing
3577 kazab kaw-zawb'
from 3576; falsehood; literally (untruth) or figuratively
(idol):--deceitful, false, leasing, + liar, lie, lying.
see HEBREW for 03576
כָּזָב (ka.zav) — lie.
a lie, untruth, falsehood, deceptive thing
HNcmsa — Noun common · masculine singular absoluteHNcmsa
fols'-hood.
See LYING.
→ General scriptures concerning Ex 20:16; 23:1; Le 6:2-7; 19:11,12,16; Job 13:4; 21:34; 27:4; 31:5,6,33; 36:4; Ps 5:6,9; 10:7; 12:2,3; 28:3; 31:18; 34:13; 36:3; 50:19,20; 52:2-5; 55:21,23; 58:3; 59:12; 62:4; 63:11; 101:5,7; 109:2; 116:11; 119:29,69,163; 120:2-4; 144:8,11; Pr 2:12-15; 3:3; 6:12,13,17-19; 10:9,10,18,31; 11:9; 12:17,19,20,22; 13:5; 14:5,8,25; 17:4,7; 19:5,9,22,28; 20:17; 21:6; 26:18,19,24-26,28; 27:14; Ec 5:6; Isa 28:15; 32:7; 57:11; 59:3,4,12,13; 63:8;
סֶ֫לָה (selah) means to lift up or exalt. It is primarily recognized as a musical term indicating a pause or interruption, often found in the Psalms. The word is derived from a root meaning 'suspension' and appears frequently in the context of music, suggesting accentuation.
סֶ֫לָה vb. lift up, or exalt;—this interpr. agrees with usage: 71 t. in 39 ψψ, 3 t. Hb 3
base
H5542 סֶ֫לָה lift up, or exalt
5542 celah seh'-law
from 5541; suspension (of music), i.e. pause:--Selah.
see HEBREW for 05541
סֶ֫לָה (se.lah) — Selah.
§ 1) to lift up, exalt
1a) Selah
1a1) a technical musical term probably showing accentuation, pause, interruption
HTj — ParticleHTj
se'-la.
See MUSIC, II, 1.
Selah
A word frequently found in the Book of Psalms, and also in Hab. 3:9, 13, about seventy-four times in all in Scripture. Its meaning is doubtful. Some interpret it as meaning “silence” or “pause;” others, “end,” “a louder strain,” “piano,” etc. The LXX. render the word by daplasma i.e., “a division.”
This word, which is found only in the poetical books of the Old Testament, occurs seventy-one times in the Psalms and three times in Habakkuk. It is probably a term which had a meaning in the musical nomenclature of the Hebrews, though what that meaning may have been is now a matter of pure conjecture. (Gesenius and Ewald and others think it has much the same meaning as our interlude,--a pause in the voices singing, while the instruments perform alone.)
A musical term which occurs seventy-three times in the Psalms, and is found also in Hab 3:3,9,13. It usually occurs at the end of a period or apostrophe, but sometimes at the end only of a clause. This difficult word, it is now generally believed, was a direction for a meditative pause in the singing of a psalm, during which perhaps there was an instrumental interlude.
