Psalms 49:16 — Word Study
WLCאַל־ תִּ֭ירָא כִּֽי־ יַעֲשִׁ֣ר אִ֑ישׁ כִּֽי־ יִ֝רְבֶּה כְּב֣וֹד בֵּיתֽוֹ׃
BSAwhenkîy
| Greek | English | Parsing |
|---|---|---|
| אַל־ | may not | Particle |
| תִּ֭ירָא | you fear | Verb, Qal, jussive second person masculine singular |
| כִּֽי־ | if | Particle |
| יַעֲשִׁ֣ר | he will become rich | Verb, Hiphil, imperfect third person masculine singular |
| אִ֑ישׁ | anyone | Noun common, masculine singular absolute |
| כִּֽי־ | if | Particle |
| יִ֝רְבֶּה | it will increase | Verb, Qal, imperfect third person masculine singular |
| כְּב֣וֹד | [the] honor of | Noun common, masculine singular construct |
| בֵּיתֽוֹ׃ | house his | Noun common masculine singular construct, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Do not be amazed when a man grows rich, when the splendor of his house increases. |
| KJV | Be not thou afraid when one is made rich, when the glory of his house is increased; |
| ASV | Be not thou afraid when one is made rich, When the glory of his house is increased: |
| YLT | Fear not, when one maketh wealth, When the honour of his house is abundant, |
| WEB | Don’t be afraid when a man is made rich, when the glory of his house is increased; |
| BBE | Have no fear when wealth comes to a man, and the glory of his house is increased; |
Where they part company is in the nuances of the verbs used — see How Translations Differ.
The sentence consists of a main clause followed by two conditional clauses, each providing context for the main idea.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectהוּא
verbאֱלֹהִים
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 49:16
Sections marked generated are written from the data on this page rather than by a named author. Everything else — the lexicon entries, the cross references, the manuscript readings, the counts — is quoted from its source unchanged.
Context — The Fate of the Richgenerated
Psalm 49:16 reflects on the nature of wealth and the human tendency to be awed by it. The psalmist cautions against being disturbed by the prosperity of the wicked, reminding us that true value lies beyond material riches. This meditation is set within a broader discussion about the ultimate fate of both the rich and the poor, as seen in the surrounding verses.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 49:5 | Why should I fear in times of trouble, when wicked usurpers surround me? |
| 2 | Psalm 37:1–7 | Do not fret over those who do evil; do not envy those who do wrong. |
| 3 | Esther 3:1–6 | After these events, King Xerxes honored Haman son of Hammedatha, the Agagite, elevating him to a position above all the princes who were with him. |
| 4 | Proverbs 28:12 | When the righteous triumph, there is great glory, but when the wicked rise, men hide themselves. |
| 5 | Genesis 31:1 | Now Jacob heard that Laban’s sons were saying, “Jacob has taken away all that belonged to our father and built all this wealth at our father’s expense.” |
The Treasury of Scripture Knowledge — 7 references, hung on the phrase they belong to
The Key Word — תִּ֭ירָא, Ti.ra'generated
The verb יָרֵא (yare') means to fear or be afraid. It encompasses a range of meanings from reverence to terror. In this context, it expresses a caution against being awed or disturbed by the wealth of others.
The jussive form indicates a command or wish, suggesting that one should not fear or be amazed. The psalmist emphasizes a moral stance toward wealth, indicating that reverence should be reserved for God, not for material gain.
How Translations Differ — measured against the Berean Standard Biblegenerated
Translations generally agree that the verse advises against fear or amazement at the prosperity of others.
Sentence Structuregenerated
The main verb תִּ֭ירָא (ti.ra') governs the sentence, with two clauses following it: the first describes the subject, 'a man', and the second details the conditions of his wealth and the splendor of his house. The structure emphasizes the warning against being astonished by wealth.
The sentence flows logically, with the initial command leading into the explanation of the conditions under which one might feel amazed. The Hebrew word order places emphasis on the command not to fear.
Septuagint Backgroundgenerated
The Septuagint translates תִּ֭ירָא as θεὸς (theos), which suggests a focus on divine authority rather than human wealth. This choice indicates a potential interpretive shift, emphasizing the fear of God over the fear of human circumstances.
The Greek translation reflects the same warning against being amazed by riches, but it frames the discussion within a theological context that highlights dependence on God.
In plain words — the whole versegenerated
Psalm 49:16 warns us not to be surprised or afraid when we see someone become rich or when their household seems to flourish. It reminds us that wealth is not the ultimate measure of a person's worth, and we should not let it disturb our peace.
Frequently Asked Questionsgenerated
It suggests that one should not let the prosperity of others affect their sense of value or worth.
The psalmist highlights that wealth is temporary and should not be a source of anxiety or admiration.
The word 'fear' indicates a deeper emotional response that should be reserved for God rather than for material wealth.
It fits within a broader reflection on the fate of the rich and the ultimate value of life beyond material possessions.
Reflection Questionsgenerated
- In what ways have I seen wealth affect people's behavior and attitudes around me?
- How can I maintain my values when faced with the prosperity of others?
- What does it mean for me to revere God above material wealth?
- How can I encourage others to find their worth beyond financial success?
The early church on this verse — how the Fathers read it
Early Church Fathers reflect on this verse to discuss the moral implications of wealth and the importance of trusting in God's providence.
When you see the unjust becoming rich and the just poor, do not fear for yourself; do not be dismayed in mind, as if the providence of God is nowhere looking on human affairs, or perhaps, somewhere there is a divine watchfulness,Early Church Fathers on Psalms 49 →
...Perchance your heart says, Wretch that I am, I suppose to no purpose I have believed, God does not regard things human.Early Church Fathers on Psalms 49 →
After this he provides explanation and advice for those condemned to a life of poverty and worn out through the arrogance of the rich.… Do not consider present prosperity any great thing,Early Church Fathers on Psalms 49 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Psalms 49:16 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleBe not thou afraid when one is made rich,.... Who before was poor, or not so rich; but now become so, either by inheritance, or by his own diligence and industry, through the permission of Providence.
Read John Gill on Psalms 49 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryBe not thou afraid when one is made rich, when the glory of his house is increased; The conclusion (Psalms 49:16-20). Be not thou afraid when one is made rich - resuming Psalms 49:5, "Wherefore should I fear," etc.
Read Robert Jamieson on Psalms 49 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleAfraid, i.e. discouraged or dejected. The prosperity of the sinners is oft matter of fear and dread to good men; partly because it enables them to do more mischief; and partly because it shakes their faith in God’ s providence and promises, and is apt to engender suspicions in men’ s minds, as if God did not regard the actions and affairs of men, and made no difference between the good and the bad, and consequently all religion were vain and unprofitable. See ,13.
Read Matthew Poole on Psalms 49 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 49:16 Be not thou afraid when one is made rich, when the glory of his house is increased;Ver. 16. Be not thou afraid] David was comforted, and so he would have others to be; for as it was said of a certain bishop of Lincoln, that he held nothing his own but what he had bestowed upon others, Hoc habeo quodcunque dedi; so the saints think their comforts nothing so comfortable unless others may share in them, and fare the better by them. When the glory of his house is increased] viz. By a numerous offspring, stately building, gay furniture, great rents and revenues; for as they say of the metal they make glass of, it is nearest melting when it shineth brightest; so are the wicked…
Read John Trapp on Psalms 49 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(16, 17) After expressing his own hopes of escaping from death, or being rescued from corruption, the psalmist recurs to the question of Psa 49:5, and completes the answer to it. He need not fear, however prosperous and wealthy his adversaries become, for they will die, and, dying, can take none of their possessions with them.
Read Charles John Ellicott on Psalms 49 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 16. Be not thou afraid when one is made rich] Do not be envious; do not grieve: it will do you no harm; it will do him no good. All he gets will be left behind; he can carry nothing with him. Even his glory must stay behind; he shall mingle with the common earth.
Read AdamClarke on Psalms 49 →CambridgeThe Cambridge Bible for Schools and Colleges16–20. The rich man cannot carry his wealth with him when he dies. The thought already expressed in Psalms 49:10 is resumed and further developed.
Read Cambridge on Psalms 49 →Albert Barnes1798–1870Barnes' Notes on the BibleBe not thou afraid when one is made rich - Do not dread the power derived from wealth; do not fear anything which a man can do merely because he is rich.
Read Albert Barnes on Psalms 49 →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
Do not be amazed when a man grows rich, when the splendor of his house increases.
Don’t be afraid when a man is made rich, when the glory of his house is increased;
Do not be afraid when a man grows rich, when the splendor of his house increases.
Do not be afraid when a man becomes rich and his wealth multiplies!
Tyndale line
Be not thou afraid when one is made rich, when the glory of his house is increased;
Be not thou afraid when one is made rich, When the glory of his house is increased:
Be not thou afraid when one is made rich, when the glory of his house is increased:
Be not thou afraid when one is made rich, when the glory of his house is increased;
Be not thou afrayd when one is made rich, and when the glory of his house is increased.
Strictly literal
Be not afraid when a man becometh rich, when the glory of his house is increased:
Fear not, when one maketh wealth, When the honour of his house is abundant,
Do not fear when one makes wealth, || When the glory of his house is abundant,
(49:17) Be not thou afraid when a man becometh rich, when the glory of his house is increased;
Do not be afraid when one becomes rich, and the glory of his house increases.
From the Latin
But to the sinner God hath said: Why dost thou declare my justices, and take my covenant in thy mouth?
Simplified
Don't be disturbed when people become rich, filling their houses with possessions.
Have no fear when wealth comes to a man, and the glory of his house is increased;
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 align closely in their wording, with the Septuagint providing a Greek rendering that matches the Hebrew structure. The Dead Sea Scrolls show some variation, with certain words supplied by editors, but the core message remains consistent across these witnesses.
אַל־ תִּ֭ירָא כִּֽי־ יַעֲשִׁ֣ר אִ֑ישׁ כִּֽי־ יִ֝רְבֶּה כְּב֣וֹד בֵּיתֽוֹ׃
9 of the 9 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.
אך אלהים יפדה [נפש׳י] [מיד] [שאול] כי יקח׳ני סלה
6 words on the leather — 3 supplied entire by an editor.
[אך] [אלוהים] [יפדה] [נפש׳י] [מיד] [שאול] [כי] [יקח׳ני] [סלה]
nothing on the leather here — 9 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 49:16
One dossier per word, with every reference work grouped by kind — Hebrew lexicons, morphology, Bible dictionaries, topical chains and the English of the translators themselves. The verse sits at the head of each block with the word under study lit, so you never lose your place. The panel above gives the short answer; this is the long one, and it is the part of the page worth indexing.
Every entry below is the lexicographer's own text. On the Hebrew: Brown-Driver-Briggs entire and its gloss set, Strong's Hebrew Dictionary, and Tyndale House's Translators Brief lexicon. Where a cell says a work has no entry, that work genuinely has none for this word.
אַל (al) is a negative particle meaning 'not' or 'no,' often used to express a wish or prohibition rather than an objective fact. It can also function as a noun meaning 'nothing.' The lexicons highlight its use in various contexts, including deprecative forms, but do not show significant disagreement.
אַל adv. of negation, denying however, not objectively as a fact, but subjectively as a wish, expressing therefore a deprecation or prohibition
base
H408 אַל adv. of negation, denying however, not objectively as a fact, but subjectively as a wish, expressing therefore a deprecation or prohibition
408 'al al
a negative particle (akin to 3808); not (the qualified
negation, used as a deprecative); once (Job 24:25) as a noun,
nothing:--nay, neither, + never, no ,nor, not, nothing
(worth), rather than.
see HEBREW for 03808
אַל (al) — not.
1) not, no, nor, neither, nothing (as wish or preference)
1a) do not, let not (with a verb)
1b) let there not be (with a verb understood)
1c) not, no (with substantive)
1d) nothing (as substantive)
Aramaic equivalent: al (אַל "not" H0409)
HTn — ParticleHTn
יָרֵא (yare') is a Hebrew verb meaning to fear or be afraid, encompassing a range of meanings from reverence and honor to causing terror. It appears in various forms, including Qal (to fear), Niphal (to be fearful), and Piel (to terrify). The entries highlight its moral and emotional dimensions, emphasizing awe and respect, particularly in relation to the divine.
יָרֵא vb. fear
Qal
fear, be afraid
stand in awe of
fear, reverence, honour
Niph.
be fearful, dreadful
cause astonishment and awe
inspire reverence, godly fear, and awe
Piel. make afraid, terrify
base
H3372 יָרֵא fear .. fear, be afraid
. stand in awe of
. fear, reverence, honour
. . be fearful, dreadful
. cause astonishment and awe
. inspire reverence, godly fear, and awe
. make afraid, terrify
3372 yare' yaw-ray'
a primitive root; to fear; morally, to revere; caus. to
frighten:--affright, be (make) afraid, dread(-ful), (put in)
fear(-ful, -fully, -ing), (be had in) reverence(-end), X see,
terrible (act, -ness, thing).
יָרֵא (ya.re) — to fear.
: frightening(DANGER)
1) to fear, revere, be afraid
1a) (Qal)
1a1) to fear, be afraid
1a2) to stand in awe of, be awed
1a3) to fear, reverence, honour, respect
1b) (Niphal)
1b1) to be fearful, be dreadful, be feared
1b2) to cause astonishment and awe, be held in awe
1b3) to inspire reverence or godly fear or awe
1c) (Piel) to make afraid, terrify
2) (TWOT) to shoot, pour
יָרֵא (ya.re) — to fear: revere.
: awesome(god)
1) to fear, revere, be afraid
1a) (Qal)
1a1) to fear, be afraid
1a2) to stand in awe of, be awed
1a3) to fear, reverence, honour, respect
1b) (Niphal)
1b1) to be fearful, be dreadful, be feared
1b2) to cause astonishment and awe, be held in awe
1b3) to inspire reverence or godly fear or awe
1c) (Piel) to make afraid, terrify
2) (TWOT) to shoot, pour
Also means: ya.re (יָרֵא ": frightening" H3372)
HVqj2ms — Verb · Qal · jussive second person masculine singularHVqj2ms
fer (yir'ah, yare'; phobos, phobeo):
Terms, etc.:
"Fear" is the translation of many words in the Old Testament; the chief are: yir'ah, "fear," "terror," "reverence," "awe," most often "the fear of God," "fear of Yahweh" (Ge 20:11; 2Ch 19:9, etc.); also of "fear" generally (Job 22:4; Isa 7:25; Eze 30:13, etc.); yare', "to be afraid," "to fear," "to reverence" (Ge 15:1; Le 19:3,14; De 6:2, etc.); pachadh, "fear," "terror," "dread" (
→ See COWARDICE
→ Also see FEAR OF GOD, below
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
עָשַׁר (ashar) is a Hebrew verb meaning to be or become rich. It encompasses various forms, including the Qal (to become rich), Hiphil (to make rich), and Hithpael (to enrich oneself). The term appears in contexts related to wealth accumulation, as noted in 1 Kings 22:48. The entries collectively emphasize the act of gaining or pretending to have riches.
[עָשַׁר] vb. be or become rich
Qal I have become rich
Hiph.
make rich
gain riches
Hithp. one enriching himself.
base
H6238 עָשַׁר be or become rich
6238 `ashar aw-shar'
a primitive root; properly, to accumulate; chiefly
(specifically) to grow (causatively, make) rich:--be(-come,
en-, make, make self, wax) rich, make (1 Kings 22:48 marg).
See 6240.
see HEBREW for 06240
עָשַׁר (a.shar) — to enrich.
1) to be or become rich or wealthy, enrich, pretend to be rich
1a) (Qal) to be or become rich
1b) (Hiphil)
1b1) to make rich
1b2) to gain riches
1c) (Hithpael) to enrich oneself, pretend to be rich
HVhi3ms — Verb · Hiphil · imperfect third person masculine singularHVhi3ms
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
כִּי (ki) is a conjunction primarily meaning 'that,' 'for,' or 'when.' It indicates causal relationships and can express conditions like 'if' or 'though.' The word is versatile, appearing in various contexts to convey certainty, exception, or concession. Notably, it can combine with other particles to modify its meaning, such as in the phrase כִּי אם־ (ki im), meaning 'that if.'
כִּי conj. that, for, when
that
Of time, when, of the past
elsewhere כִּי has a force approximating to if, though it usu. represents a case as more likely to occur than אִם
when or if, with a concessive force, i.e. though
Because, since
base
כִּי אם־
each part. retaining its independent force, and relating to a different clause:
that if
for if
(About 140 t.) the two particles being closely conjoined, and relating to the same clause—
limiting the prec. clause, except
the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
after an oath, surely
base
כִּי עַל כֵּן forasmuch as
base
H3588a כִּי that, for, when . that
. . Of time, when, of the past
. elsewhere כִּי has a force approximating to if, though it usu. represents a case as more likely to occur than אִם
. when or if, with a concessive force, i.e. though
. Because, since
H3588b כִּי אם־ . each part. retaining its independent force, and relating to a different clause: . that if
. for if
. (About 140 t.) the two particles being closely conjoined, and relating to the same clause— . limiting the prec. clause, except
. the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
. after an oath, surely
H3588c כִּי עַל כֵּן forasmuch as
3588 kiy kee
a primitive particle (the full form of the prepositional
prefix) indicating causal relations of all kinds, antecedent
or consequent; (by implication) very widely used as a relative
conjunction or adverb (as below); often largely modified by
other particles annexed:--and, + (forasmuch, inasmuch,
where-)as, assured(-ly), + but, certainly, doubtless, + else,
even, + except, for, how, (because, in, so, than) that, +
nevertheless, now, rightly, seeing, since, surely, then,
therefore, + (al- )though, + till, truly, + until, when,
whether, while, whom, yea, yet.
כִּי (ki) — for.
1) that, for, because, when, as though, as, because that, but, then, certainly, except, surely, since
1a) that
1a1) yea, indeed
1b) when (of time)
1b1) when, if, though (with a concessive force)
1c) because, since (causal connection)
1d) but (after negative)
1e) that if, for if, indeed if, for though, but if
1f) but rather, but
1g) except that
1h) only, nevertheless
1i) surely
1j) that is
1k) but if
1l) for though
1m) forasmuch as, for therefore
כִּי [אם] (ki im) — that if: except.
1) except if
1a) but if
1b) even though
כִּי [עַל כֵּן] (ki [al ken]) — for as that: since.
1) that, for, because, when, as though, as, because that, but, then, certainly, except, surely, since
1a) that
1a1) yea, indeed
1b) when (of time)
1b1) when, if, though (with a concessive force)
1c) because, since (causal connection)
1d) but (after negative)
HTc — ParticleHTc
רָבָה (rabah) is a Hebrew verb meaning to increase or multiply, encompassing ideas of becoming great, numerous, or abundant. It has various forms, including Qal (to become many), Piel (to make large), and Hiphil (to make much). The word also appears in a context related to shooting in Genesis 21:20. There is a noted Aramaic equivalent, רְבָה.
[רָבָה] 225 vb. be, or become, much, many, great
Qal 59
become many, numerous
be great
grow great (Aramaism)
Pi. 4 make large, increase
Hiph. 162
H7235a רָבָה be, or become, much, many, great .. become many, numerous
. . be great
. grow great (Aramaism)
. make large, increase
. . make much or many
. make great, obj. pers.
H7235b רָבָה shoot
7235 rabah raw-baw'
a primitive root; to increase (in whatever respect):--(bring
in) abundance (X -antly), + archer (by mistake for 7232), be
in authority, bring up, X continue, enlarge, excel,
exceeding(-ly), be full of, (be, make) great(-er, -ly,
X -ness), grow up, heap, increase, be long, (be, give, have,
make, use) many (a time), (any, be, give, give the, have) more
(in number), (ask, be, be so, gather, over, take, yield) much
(greater, more), (make to) multiply, nourish, plenty(-eous), X
process (of time), sore, store, thoroughly, very.
see HEBREW for 07232
רָבָה (ra.vah) — to multiply.
1) be or become great, be or become many, be or become much, be or become numerous
1a) (Qal)
1a1) to become many, become numerous, multiply (of people, animals, things)
1a2) to be or grow great
1b) (Piel) to make large, enlarge, increase, become many
1c) (Hiphil)
1c1) to make much, make many, have many
1c1a) to multiply, increase
1c1b) to make much to do, do much in respect of, transgress greatly
1c1c) to increase greatly or exceedingly
1c2) to make great, enlarge, do much
Aramaic equivalent: re.vah (רְבָה "to grow great" H7236)
רָבָה (ra.vah) — to shoot.
(Qal) to shoot
HVqi3ms — Verb · Qal · imperfect third person masculine singularHVqi3ms
in'-kres, (noun), in-kres' (verb): Employed in the English Bible both as verb and as noun, and in both cases to represent a number of different words in the original. As a verb it is used in the ordinary sense of the term. As a noun it is usually used of plant life, or of the herds and flocks, to denote the fruitage or the offspring; more rarely of money, to denote the interest. As examples of the different terms translated by this word, students who read Hebrew or Greek may compare De 7:22; Pr 16:21; Job 10:16 the King James Version; Job 12:23; Nu 18:30; De 7:13…
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
HNcmsc — Noun common · masculine singular constructHNcmsc
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
The Hebrew word בַּיִת (*bayith*) means 'house' and encompasses a wide range of meanings, including dwelling, family, and place. It can refer to physical structures, such as homes and temples, as well as metaphorical uses like the body or household affairs. The word is built from the root related to 'between' and appears in various contexts throughout the Old Testament.
בֵּית fem. of בַּיִן, בֵּין prep. between
base
בַּ֫יִת 2034 n.m. house
house
place
receptacle
of house as containing a family
household, family (592 t.)
house, including household affairs
lit. housewards, hence metaph. inwards
מִבַּיִת
adv. on the inside
prep. within
base
H1004a בֵּית fem. of בַּיִן, בֵּין prep. between H1004b בַּ֫יִת house
1004 bayith bah'-yith
probably from 1129 abbreviated; a house (in the greatest
variation of applications, especially family, etc.):--court,
daughter, door, + dungeon, family, + forth of, X great as
would contain, hangings, home(born), (winter)house(-hold),
inside(-ward), palace, place, + prison, + steward, + tablet,
temple, web, + within(-out).
see HEBREW for 01129
בֵּית (bet) — place.
nm
place, origin, between
בַּ֫יִת (ba.yit) — house: home.
: home/temple/building
nm
1) house
1a) house, dwelling habitation
1b) shelter or abode of animals
1c) human bodies (fig.)
1d) of Sheol
1e) of abode of light and darkness
1f) of land of Ephraim
2) place
3) receptacle
4) home, house as containing a family
5) household, family
5a) those belonging to the same household
5b) family of descendants, descendants as organized body
6) household affairs
7) inwards (metaph.)
8) (TWOT) temple
adv
9) on the inside
prep
10) within
בַּ֫יִת (ba.yit) — Beth-(ashbea).
nm
This name is used for a house, habitation
Combined with ash.be.a (אַשְׁבֵּעַ "Ashbea" H0791)
בַּ֫יִת (ba.yit) — Beth (Haggan).
nm
This name is used for a house, habitation
Combined with hag (גַּן "Haggan" H1588)
בַּ֫יִת (ba.yit) — Beth-(togarmah).
nm
This name is used for a house, habitation
HNcmsc/Sp3ms — Noun common masculine singular construct · suffixHNcmsc/Sp3ms