Psalms 74:18 — Word Study
WLCזְכָר־ זֹ֗את א֭וֹיֵב חֵרֵ֣ף׀ יְהוָ֑ה וְעַ֥ם נָ֝בָ֗ל נִֽאֲצ֥וּ שְׁמֶֽךָ׃
BSARememberzâkar [to recall, to mark] howzôʼth ◂the enemyʼôyêb [adversary, one who hates] has mocked Youchâraph■ [taunted, reproached] O LORDYᵉhôvâh [Yehovah, The covenant Name of God] how a foolishnâbâl [stupid, wicked] peopleʻam [nation, group] has spurnednâʼats■ [scorned, despised] Your nameshêm [identity, honor, character]
| Greek | English | Parsing |
|---|---|---|
| זְכָר־ | remember | Verb, Qal, imperative second person masculine singular |
| זֹ֗את | this | Particle |
| א֭וֹיֵב | [the] enemy | Verb, Qal, participle (active) masculine singular |
| חֵרֵ֣ף׀ | he taunted | Verb, Piel, perfect third person masculine singular |
| יְהוָ֑ה | O Yahweh | Noun proper |
| וְעַ֥ם | and a people | Conjunction, noun common masculine singular absolute |
| נָ֝בָ֗ל | foolish | Adj |
| נִֽאֲצ֥וּ | they spurned | Verb, Piel, perfect third person common plural |
| שְׁמֶֽךָ׃ | name your | Noun common masculine singular construct, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Remember how the enemy has mocked You, O LORD, how a foolish people has spurned Your name. |
| KJV | Remember this, that the enemy hath reproached, O LORD, and that the foolish people have blasphemed thy name. |
| ASV | Remember this, that the enemy hath reproached, O Jehovah, And that a foolish people hath blasphemed thy name. |
| YLT | Remember this — an enemy reproached Jehovah, And a foolish people have despised Thy name. |
| WEB | Remember this, that the enemy has mocked you, Yahweh. Foolish people have blasphemed your name. |
| BBE | Keep this in mind, O Lord, that your haters have said cruel things, and that your name has been looked down on by a people of evil behaviour. |
Where they part company is in the rendering of נִֽאֲצ֥וּ — see How Translations Differ.
Two main clauses, with the first emphasizing the enemy's actions and the second focusing on the people's scorn.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectאָיַב
verbזָכַר
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 74:18
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 for God's Peoplegenerated
Psalm 74:18 is part of a lament where the psalmist pleads with God to remember the mockery and scorn faced by His people from their enemies. The psalm reflects on the pain of being ridiculed and the desire for God's intervention in the face of such disdain. The surrounding verses highlight the psalmist's call for God to act in remembrance of His covenant and the suffering of His people, as seen in Psalm 74:19 and Psalm 74:20.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 74:22 | Rise up, O God; defend Your cause! Remember how the fool mocks You all day long. |
| 2 | Psalm 89:50–51 | Remember, O Lord, the reproach of Your servants, which I bear in my heart from so many people— |
| 3 | Psalm 137:7 | Remember, O LORD, the sons of Edom on the day Jerusalem fell: “Destroy it,” they said, “tear it down to its foundations!” |
| 4 | Isaiah 62:6–7 | On your walls, O Jerusalem, I have posted watchmen; they will never be silent day or night. You who call on the LORD shall take no rest for yourselves, |
| 5 | Revelation 16:19 | The great city was split into three parts, and the cities of the nations collapsed. And God remembered Babylon the great and gave her the cup of the wine of the fury of His wrath. |
The Treasury of Scripture Knowledge — 11 references, hung on the phrase they belong to
The Key Word — זְכָר, ze.khor-generated
The verb זָכַר (zakar) is an imperative form meaning 'to remember' and is used here to invoke God's memory of the suffering endured by His people. It conveys the act of recalling or marking something significant, such as God's covenant with His people.
This word emphasizes the importance of remembrance in the context of divine relationship. The psalmist is urging God to acknowledge the mockery and scorn faced by His people, implying that such remembrance is crucial for divine action.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, so the BSB is the wording every comparison below is made against.
Sentence Structuregenerated
The verse consists of two main clauses linked by a conjunction. The first clause, introduced by the verb זְכָר (remember), calls on God to recall the actions of the enemy, while the second clause details the actions of a foolish people. This structure emphasizes the psalmist's plea for divine remembrance.
The syntax highlights the contrast between the divine and human actions, where the enemy's mockery and the people's scorn are juxtaposed against the call for God's attention.
Septuagint Backgroundgenerated
In the Septuagint, זְכָר is rendered as μνήσθητι (mnēsthēti), indicating a strong emphasis on the act of remembering. This choice aligns with the Hebrew intent of invoking God's memory.
The translation of חֵרֵף as ὠνείδισεν (ōneidisen) suggests a focus on reproach, which captures the essence of mockery in the original text.
In plain words — the whole versegenerated
Psalm 74:18 asks God to remember how the enemy has mocked Him and how a foolish people has scorned His name. The psalmist is expressing pain over the ridicule faced by God's people and is seeking God's attention to their plight.
Frequently Asked Questionsgenerated
In this context, to remember means to take action based on past events, particularly those that involve His covenant with His people.
The term 'foolish' highlights the moral and spiritual blindness of those who scorn God, emphasizing their lack of understanding and respect.
The psalmist's plea for remembrance is rooted in the covenant relationship between God and His people, suggesting that God's actions are tied to His promises.
Mockery represents the deep disdain and rejection of God and His people, highlighting the conflict between the faithful and their adversaries.
Reflection Questionsgenerated
- How can I recognize and respond to mockery or scorn in my own life?
- What does it mean to me that God remembers the suffering of His people?
- In what ways can I support those who are ridiculed for their faith?
- How does understanding God's covenant deepen my relationship with Him?
The early church on this verse — how the Fathers read it
The early church father Augustine of Hippo reflects on this verse to emphasize God's mindfulness of His creation, particularly in the face of mockery from enemies.
"Be mindful of this Your creature" [Psalms 74:18]. Of what creature of Yours? "The enemy has reviled the Lord." O Asaph,Early Church Fathers on Psalms 74 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Psalms 74:18 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleRemember this, that the enemy hath reproached, O Lord,.... Or "hath reproached the Lord", as the Septuagint version and others render it, and very rightly; though not so well the former part of the
Read John Gill on Psalms 74 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryRemember this, that the enemy hath reproached, O LORD, and that the foolish people have blasphemed thy name. -The prayer (Psalms 74:1-2) resumed and expanded. Verse 18. Remember this - answering to Psalms 74:2; Psalms 74:10.
Read Robert Jamieson on Psalms 74 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThough we deserve to be forgotten and destroyed, yet remember thyself, and do not suffer thine and our enemies to reproach and blaspheme the name of that great and glorious God, the Creator and sovereign Lord of the whole world, whom they ought always to reverence and adore. The foolish people; who, though they think themselves and are thought by others to be wise, yet in truth are fools, and herein show their stupendous folly, that they vilify and provoke that God whose powerful anger they can neither resist, nor escape, nor endure.
Read Matthew Poole on Psalms 74 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 74:18 Remember this, [that] the enemy hath reproached, O LORD, and [that] the foolish people have blasphemed thy name.Ver. 18. Remember this] Forgetfulness befalleth not the Lord; nevertheless he giveth us leave to be his remembrancers, and not to keep silence when he is concerned, Isaiah 62:6. That the enemy] See Psalms 74:10. And that the foolish people have blasphemed thy name] This irketh the saints worse than their own particular sufferings. The Egyptians, out of their respect to their Mercurius Trismegistus , would not rashly pronounce his name; no more would the Grecians their god Jupiter, no, not when they sware by him. Should not we be much more tender and respective of the…
Read John Trapp on Psalms 74 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(18) Remember this.—Emphatical; the object of the enemy’s reproach is the Being who has done all these mighty works, and is the author of all this wonderful world.
Read Charles John Ellicott on Psalms 74 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 18. Remember this] The heathen not only deny these things, but give the honour of them to their false gods, and thus blaspheme thy name.
Read AdamClarke on Psalms 74 →CambridgeThe Cambridge Bible for Schools and Colleges18–23. Emboldened by his contemplation of the power of God in history and in nature the Psalmist returns to prayer.
Read Cambridge on Psalms 74 →Albert Barnes1798–1870Barnes' Notes on the BibleRemember this, that the enemy hath reproached - Has used opprobrious and abusive words in regard to thee, and to thy people. The idea is, that religion - the true religion - had been reproached by the foe.
Read Albert Barnes on Psalms 74 →The verse in English, compared — 16 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
Remember how the enemy has mocked You, O LORD, how a foolish people has spurned Your name.
Remember this, that the enemy has mocked you, Yahweh. Foolish people have blasphemed your name.
Remember how the enemy has mocked You, O LORD, how a foolish people has spurned Your name.
Remember how the enemy hurls insults, O Lord, and how a foolish nation blasphemes your name!
Tyndale line
Remember this, that the enemy hath reproached, O LORD, and that the foolish people have blasphemed thy name.
Remember this, that the enemy hath reproached, O Jehovah, And that a foolish people hath blasphemed thy name.
Remember this, that the enemy hath reproached, O LORD, and that foolish people have blasphemed thy name.
Remember this, the enemy hath reproached, O LORD, and the foolish people have blasphemed thy name.
Remember this, that the enemie hath reproched the Lord, and the foolish people hath blasphemed thy Name.
Strictly literal
Remember this, that an enemy hath reproached Jehovah, and a foolish people have contemned thy name.
Remember this — an enemy reproached Jehovah, And a foolish people have despised Thy name.
Remember this—an enemy reproached YHWH, || And a foolish people have despised Your Name.
Remember this, that the enemy hath defied the Lord, and that a worthless foolish people have blasphemed thy name.
Call to mind how the enemy hurled insults at you, Yahweh, and that a foolish people has blasphemed your name.
Simplified
So keep in mind how the enemy ridiculed you, Lord, and how irreverent people insulted your reputation.
Keep this in mind, O Lord, that your haters have said cruel things, and that your name has been looked down on by a people of evil behaviour.
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 of Psalms 74:18 reads, "זְכָר־ זֹ֗את א֭וֹיֵב חֵרֵ֣ף׀ יְהוָ֑ה וְעַ֥ם נָ֝בָ֗ל נִֽאֲצ֥וּ שְׁמֶֽךָ׃" which translates to "Remember how the enemy has mocked You, O LORD, how a foolish people has spurned Your name." The Septuagint aligns closely with the Masoretic Text, matching 8 of the 9 words, although it presents these words in its own sentence structure and word order. The Samaritan Pentateuch and the Dead Sea Scrolls do not provide additional variants for this verse, indicating that the Masoretic Text's reading is consistent across these ancient witnesses.
זְכָר־ זֹ֗את א֭וֹיֵב חֵרֵ֣ף׀ יְהוָ֑ה וְעַ֥ם נָ֝בָ֗ל נִֽאֲצ֥וּ שְׁמֶֽךָ׃
8 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.
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 74:18
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.
The Hebrew word זָכַר (zakar) means 'to remember' and is built from a primitive root implying recognition. It covers a range of meanings, including recalling thoughts, commemorating days, and causing others to remember. The entries also note its use in various grammatical forms, such as being remembered or making a memorial.
זָכַר vb. remember
Qal
Human subj.
remember, recall, call to mind, usu. as affecting present feeling, thought or action
remember persons (human subj.)
remember י׳
remember
think of or on, call to mind something present or future
remember a day, to observe, commemorate it
remember, with implied mention of, obj.
Subj. י׳ (אלהִם)
remember persons
remember the distress of his servants
their devotion
remember his own covenant (with them)
his mercy
extenuating circumstances
remember sins, idolatries
Niph.
be brought to remembrance, remembered, thought of, usu. c. neg.
neg. be not remembered = no longer exist, of name of Israel, as nation
be remembered, of particular days, in order to be observed, commemorated
Hiph.
cause to remember, remind
cause to be remembered, keep in remembrance
mention
record, only pt.
of sacrifice, make a memorial
base
H2142 זָכַר remember .. Human subj. . remember, recall, call to mind, usu. as affecting present feeling, thought or action
. remember persons (human subj.)
. remember י׳
. remember
. think of or on, call to mind something present or future
. remember a day, to observe, commemorate it
. remember, with implied mention of, obj.
. Subj. י׳ (אלהִם) . remember persons
. . remember the distress of his servants
. their devotion
. . remember his own covenant (with them)
. his mercy
. extenuating circumstances
. remember sins, idolatries
. . be brought to remembrance, remembered, thought of, usu. c. neg.
. neg. be not remembered = no longer exist, of name of Israel, as nation
. be remembered, of particular days, in order to be observed, commemorated
. . cause to remember, remind
. cause to be remembered, keep in remembrance
. mention
. record, only pt.
. of sacrifice, make a memorial
2142 zakar zaw-kar'
a primitive root; properly, to mark (so as to be recognized),
i.e. to remember; by implication, to mention; also (as
denominative from 2145) to be male:--X burn (incense), X
earnestly, be male, (make) mention (of), be mindful, recount,
record(-er), remember, make to be remembered, bring (call,
come, keep, put) to (in) remembrance, X still, think on, X
well.
see HEBREW for 02145
זָכַר (za.khar) — to remember.
1) to remember, recall, call to mind
1a) (Qal) to remember, recall
1b) (Niphal) to be brought to remembrance, be remembered, be thought of, be brought to mind
1c) (Hiphil)
1c1) to cause to remember, remind
1c2) to cause to be remembered, keep in remembrance
1c3) to mention
1c4) to record
1c5) to make a memorial, make remembrance
V-Qal-Impv-2ms — Verb · Qal · imperative second person masculine singularHVqv2ms
זֹאת (zot) is a demonstrative pronoun and adverb meaning 'this' or 'here.' It can stand alone or be used in apposition to a noun, often serving as a predicate. The word can also attach enclitically to interrogative pronouns to add emphasis. In poetry, it may function as a relative pronoun, though this is rare.
זֶה demonstr.pron. and adv.; fem. זֹאת, once זֹאתָה; this, here
standing alone
In appos. to subst.
More oft. as pred.
It is attached enclitically, almost as an adv., to certain words, esp. interrog. pronouns, to impart, in a manner often not reproducible in Engl. idiom, directness and force, bringing the question or statement made into close relation with the speaker.
In poetry, as a relative pron. (rare)
With prefixes (in special senses)
base
H2063 זֶה demonstr. pron. and adv.; fem. זֹאת, once זֹאתָה; this, here . standing alone
. In appos. to subst.
. More oft. as pred.
. It is attached enclitically, almost as an adv., to certain words, esp. interrog. pronouns, to impart, in a manner often not reproducible in Engl. idiom, directness and force, bringing the question or statement made into close relation with the speaker.
. In poetry, as a relative pron. (rare)
. With prefixes (in special senses)
2063 zo'th zothe'
irregular feminine of 2089; this (often used adverb):--
hereby (-in, -with), it, likewise, the one (other, same), she,
so (much), such (deed), that, therefore, these, this (thing),
thus.
see HEBREW for 02089
זֹאת (zot) — this.
1) this, this one, here, which, this...that, the one...the other, such
1a) (alone)
1a1) this one
1a2) this...that, the one...the other, another
1b) (appos to subst)
1b1) this
1c) (as predicate)
1c1) this, such
1d) (enclitically)
1d1) then
1d2) who, whom
1d3) how now, what now
1d4) what now
1d5) wherefore now
1d6) behold here
1d7) just now
1d8) now, now already
1e) (poetry)
1e1) wherein, which, those who
1f) (with prefixes)
1f1) in this (place) here, then
1f2) on these conditions, herewith, thus provided, by, through this, for this cause, in this matter
1f3) thus and thus
1f4) as follows, things such as these, accordingly, to that effect, in like manner, thus and thus
1f5) from here, hence, on one side...on the other side
1f6) on this account
1f7) in spite of this, which, whence, how
Pron — ParticleHTm
אֹיֵב (oyeb) means 'enemy' or 'foe,' indicating hostility. It can refer to personal or national adversaries. The word is derived from the active participle of another root, אָיַב (ayab), which also conveys the sense of being hostile.
[אָיַב] 283 vb. be hostile to (enemy = אֹיֵב)
base
H341 אָיַב be hostile to (enemy = אֹיֵב)
341 'oyeb o-yabe'
or (fully) owyeb {o-yabe'}; active participle of 340;
hating; an adversary:--enemy, foe.
see HEBREW for 0340
אֹיֵב (o.yev) — enemy.
1) (Qal) enemy
1a) personal
1b) national
V-Qal — Verb · Qal · participle (active) masculine singularHVqrmsa
en'-e-mi ('oyebh, tsar, tsar; echthros):
"Enemy," "enemies," are frequent words in the Old Testament. The Hebrew word most often so translated is 'oyebh, meaning perhaps literally, "one who hates"; very frequent in the Psalms, eg. 3:7; 6:10; 7:5; 8:2; 9:3,1; 13:2, where the cry is often for deliverance from enemies. Another word for "enemy," found chiefly in the poetical books, is tsar, or tsar, "distresser," "straitener" (Nu 10:9; Job 16:9; Ps 27:2,12, the Revised Version (British and American) "adversary," etc.); also tsarar (Es 3:10; Ps 8:2; 10:5 the King James Version, etc.). Other words are `ar, "one awake" (
→ General scriptures concerning Ex 23:5; Job 31:29,30; Ps 35:1-28; Pr 24:17,18; 25:21,22; Mt 5:43-48; Lu 6:27-36; Ro 12:14,20
The Hebrew word חָרַף (charaph) has a range of meanings including to reproach, taunt, and defame, as well as to remain in harvest time and to acquire. It is built from a primitive root and can be used in various forms, such as Qal and Piel. Notably, it appears in Isaiah 18:6 and Leviticus 19:20.
H2778a [חָרַף] reproach H2778b חָרַף vb. denom. remain in harvest time H2778c חָרַף acquire
2778 charaph. khaw-raf'
a primitive root; to pull off, i.e. (by implication) to
expose (as by stripping); specifically, to betroth (as if a
surrender); figuratively, to carp at, i.e. defame;
denominative (from 2779) to spend the winter:--betroth,
blaspheme, defy, jeopard, rail, reproach, upbraid.
see HEBREW for 02779
חָרַף (cha.raph) — to taunt.
1) to reproach, taunt, blaspheme, defy, jeopardise, rail, upbraid
1a) (Qal) to reproach
1b) (Piel) to reproach, defy, taunt
חָרַף (cha.raph) — to winter.
(Qal) to winter, spend harvest time, remain in harvest time
חָרַף (cha.raph) — to acquire.
(Niphal) to acquire, be betrothed
V-Piel-Perf-3ms — Verb · Piel · perfect third person masculine singularHVpp3ms
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
עַם (am) primarily means 'people' or 'nation,' referring to a collective group, often in the context of tribes such as those of Israel. It can also denote kinsmen or compatriots. The term appears in various contexts, including military and familial references. There is a mention of a specific individual named Ammi in Song of Solomon 6:12.
עַם, עָם 1810 n.m. people
a people, nation
= smaller units
= common people
people in gen., persons
phrases
base
[עַם] n.[m.] kinsman (on father's side)
base
H5971a עַם, עָם people H5971b עַם kinsman (on father's side)
5971 `am am
from 6004; a people (as a congregated unit); specifically, a
tribe (as those of Israel); hence (collectively) troops or
attendants; figuratively, a flock:--folk, men, nation,
people.
see HEBREW for 06004
עַם (am) — people.
: people/nation
1) nation, people
1a) people, nation
1b) persons, members of one's people, compatriots, country-men
עַם (am) — kinsman.
kinsman, kindred
עַם (am) — Ammi.
A man living at the time of United Monarchy, only mentioned at Sng.6.12
§ kinsman, kindred
עַם (am) — People's (Gate).
§ kinsman, kindred
עַם (am) — (Ibleam)-am.
Combined with yiv.le.am (יִבְלְעָם "Ibleam" H2991)
§ kinsman, kindred
עַם (am) — Amaw.
This name means nation, people
עַם (am) — people: soldiers.
: soldiers/army
1) nation, people
1a) people, nation
1b) persons, members of one's people, compatriots, country-men
עַם (am) — people: creatures.
: creatures
1) nation, people
1a) people, nation
1b) persons, members of one's people, compatriots, country-men
Conj | N-ms — Conjunction · noun common masculine singular absoluteHC/Ncmsa
pe'-p'-l: In English Versions of the Bible represents something over a dozen Hebrew and Greek words. Of these, in the Old Testament, `am, is overwhelmingly the most common (about 2,000 times), with le'om, and goy, next in order; but the various Hebrew words are used with very little or no difference in force (e.g. Pr 14:28; but, on the other hand, in Ps 44 contrast verses 12 and 14). Of the changes introduced by the Revised Version (British and American) the only one of significance (cited explicitly in the Preface to the English Revised Version) is the frequent use of the plural "peoples" (strangely avoided in the King James Version except Re 10:11; 17:15), where other nations than Israel are in question. So, for instance, in Ps…
The Hebrew word נָבָל (nabal) means foolish or senseless, particularly describing a person lacking ethical and religious understanding. It conveys notions of ignobility and disgracefulness. The word is derived from a root meaning 'stupid' or 'wicked.' It can also refer to a vile person.
נָבָל adj. foolish, senseless, esp. of the man who has no perception of ethical and religious claims, and with collat. idea of ignoble, disgraceful; elsewh. as subst. (impious and presumptuous) fool
base
H5036 נָבָל foolish, senseless, esp. of the man who has no perception of ethical and religious claims, and with collat. idea of ignoble, disgraceful
5036 nabal naw-bawl'
from 5034; stupid; wicked (especially impious):--
fool(-ish, -ish man, -ish woman), vile person.
see HEBREW for 05034
נָבָל (na.val) — foolish.
foolish, senseless, fool
Adj — AdjHAamsa
נָאַץ (na'ats) is a Hebrew verb meaning to spurn or contemn. It has various forms including Qal, Piel, Hiphil, and Hithpolel, indicating different nuances of scorn and contempt. The word appears in contexts of disdain and provocation, with a notable reference in Ecclesiastes 12:5. The entries collectively emphasize its meanings related to despising and abhoring.
נָאַץ vb. contemn, spurn
Qal contemn
Pi. contemn, spurn
Hiph.
Hithpo‛el every day is my name contemned
base
H5006 נָאַץ contemn, spurn
5006 na'ats naw-ats'
a primitive root; to scorn; or (Ecclesiastes 12:5) by
interchange for 5132, to bloom:--abhor, (give occasion to)
blaspheme, contemn, despise, flourish, X great, provoke.
see HEBREW for 05132
נָאַץ (na.ats) — to spurn.
1) to spurn, contemn, despise, abhor
1a) (Qal) to spurn, contemn
1b) (Piel)
1b1) to spurn
1b2) to cause to contemn
1c) (Hiphil) to spurn
1d) (Hithpolel) to be contemned
V-Piel-Perf-3cp — Verb · Piel · perfect third person common pluralHVpp3cp
שֵׁם (shem) means 'name' and encompasses various meanings such as reputation, fame, and glory. It can refer to the designation of God and is often associated with memorials or monuments. The word is built from a primitive root and highlights individuality and honor. There is a mention of its use in relation to false gods, which is forbidden.
שֵׁם 864 n.m. name (√ unknown)
of river, beasts, city, i.e. exact designation of it
usu. of pers.
= reputation
esp. as giving a man a kind of posthumous life, esp. in his sons
name, as designation of God
of false gods, use forbidden
= memorial, monument
base
H8034 שֵׁם name (√ unknown)
8034 shem shame
a primitive word (perhaps rather from 7760 through the idea
of definite and conspicuous position; compare 8064); an
appellation, as a mark or memorial of individuality; by
implication honor, authority, character:--+ base,
(in-)fame(-ous), named(-d), renown, report.
see HEBREW for 07760
see HEBREW for 08064
שֵׁם (shem) — name.
1) name
1a) name
1b) reputation, fame, glory
1c) the Name (as designation of God)
1d) memorial, monument
Aramaic equivalent: shum (שֻׁם "name" H8036)
N-ms | Suff — Noun common masculine singular construct · suffixHNcmsc/Sp2ms