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Psalms 75:6 — Word Study

Depth

WLCכִּ֤י לֹ֣א מִ֭מּוֹצָא וּמִֽמַּעֲרָ֑ב וְ֝לֹ֗א מִמִּדְבַּ֥ר הָרִֽים׃

BSAexaltationrûwm [promotion, lifting up]

Word
Listen & take awayPsalms 75
English ↓ Download MP3 The Berean Standard Bible chapter audio already hosted for the site's Bible section — verse 6 is in this chapter.
Hebrew ↓ Download MP3 The Masoretic text of this chapter, read aloud. Read by Abraham Shmuelof, courtesy of Audio Scriptures International. Chapter divisions by the Academy of Ancient Languages..
Say the word Each Hebrew word carries its transliteration (ha.Rim) — no per-word recordings of the Hebrew exist to link to.
Take it away
Psalms 75:6quick helps
In a sentenceThe psalmist asserts that true exaltation does not come from any geographical direction.
Who is speakingThe psalmist, addressing the people of Israel.
Where we areIn a reflection on the nature of exaltation and God's role in it.
The hard wordהָרִֽים
Take awayExaltation is solely from God, not from human effort or location.
8 commentators on this verse Gill, Jamieson, Poole, Trapp & more — read them › clause subjectH7311 verbH7311 The sentence as the grammar sees it Open the tree ›
How rare are these words?in the Old Testament

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 75:6

Sections marked generated are written from the data on this page rather than by a named author. Everything else — the lexicon entries, the cross references, the manuscript readings, the counts — is quoted from its source unchanged.

Context — The Nature of Exaltationgenerated

5Do not lift up your horn against heaven or speak with an outstretched neck.’”
6For exaltation comes neither from east nor west, nor out of the desert,
7but it is God who judges; He brings down one and exalts another.
8For a cup is in the hand of the LORD, full of foaming wine mixed with spices. He pours from His cup, and all the wicked of the earth drink it down to the dregs.

Psalm 75:6 emphasizes that true exaltation does not originate from any earthly direction, such as the east or west, nor from desolate places. The psalmist contrasts human attempts at elevation with God's sovereign authority, which is the true source of lifting up. This theme continues in the following verses, where God's judgment and authority are further elaborated, highlighting His role in exalting and humbling individuals.


Cross References


The Key Word הָרִֽים, ha.Rimgenerated

The verb רוּם (ruwm) means to lift up or exalt, indicating an action of promotion or elevation. This word encompasses both physical and spiritual dimensions of lifting, suggesting that exaltation is not merely a matter of status but also of divine favor.

In this context, the psalmist uses the infinitive construct to express the act of exaltation, emphasizing that it is a process initiated by God, not by human endeavor or geographical factors.


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 main verb is הָרִֽים, exaltation, which governs the entire clause. The structure emphasizes that exaltation does not come from specific locations, as indicated by the prepositional phrases that follow.

The phrases מִ֭מּוֹצָא (from the going out), וּמִֽמַּעֲרָ֑ב (and from the setting place), and מִמִּדְבַּ֥ר (from the wilderness) serve to clarify the sources from which exaltation does not arise.


Septuagint Backgroundgenerated

The Septuagint translates הָרִֽים with the Greek word for exaltation, indicating a direct correspondence in meaning. This choice reinforces the understanding that exaltation is a divine act.

The Greek word ὕψος (hupsos) also conveys the notion of height or elevation, aligning with the Hebrew understanding of exaltation as something that is bestowed rather than self-derived.


In plain words — the whole versegenerated

Psalm 75:6 teaches that true exaltation does not come from any direction like east or west, nor from the wilderness. Instead, it emphasizes that God is the one who lifts people up.


Frequently Asked Questionsgenerated

What does it mean that exaltation does not come from the east or west?

It means that human efforts or geographical locations do not determine one's elevation or status; rather, it is God who decides.

Why does the psalmist mention the wilderness?

The wilderness symbolizes desolation and lack of resources, reinforcing that exaltation cannot arise from such barren places.

What is the significance of God being the one who exalts?

It underscores God's sovereignty and authority in determining who is lifted up or brought low, contrasting human attempts at self-promotion.

How does this verse relate to the themes of humility and pride?

This verse highlights that true exaltation comes from humility before God, as He is the ultimate judge of worth and status.


Reflection Questionsgenerated

  1. In what areas of my life do I seek exaltation, and how can I align my desires with God's will?
  2. How can I practice humility in my daily interactions with others?
  3. What does it mean for me to acknowledge that God is the source of my achievements?
  4. How can I encourage others to recognize God's role in their lives and exaltation?

The early church on this verse — how the Fathers read it

Early church fathers like Augustine and Cassiodorus reference this verse to discuss the nature of divine exaltation and the role of humility.

Augustine of HippoSERMON 16B.3 354–430
Thus, after the psalm had said, "Do not lift your horn on high or speak iniquity against God," it went on immediately. "Since neither from the east nor the west, nor from the mountain deserts;
Early Church Fathers on Psalms 75 →
CassiodorusEXPOSITIONS OF THE Psalms 74:9 c. 485–585
The cup of the Lord is at any rate “filled with mixed wine.” Although it is constantly drunk, nonetheless it is never fully drained.
Early Church Fathers on Psalms 75 →

Commentators on this verse — 8 expositors, verse by verse

Each of these wrote on Psalms 75:6 itself, not merely on the chapter around it.

John Gill1697–1771Gill's Exposition of the Entire Bible

For promotion cometh neither from the east, nor from the west, nor from the south.

Read John Gill on Psalms 75 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's Commentary

I said unto the fools, Deal not foolishly: and to the wicked, Lift not up the horn: -In reliance on God's promise (Psalms 75:2-3), Israel warns the haughty foe no more to lift up the neck in pride,

Read Robert Jamieson on Psalms 75 →
Matthew Poole1624–1679Matthew Poole's Commentary on the Holy Bible

For though you envy and oppose my advancement, because I was but a poor shepherd, and of a mean family; yet you ought to know and consider what is notorious and visible in the world, that the dignities and sceptres of the world are not always disposed according to human expectations and probabilities, but by God’ s sovereign will and providence, as it follows. It is true, men that expect preferment have their eyes fixed upon the great persons of the world, who are thought to have the ‘ disposition of them in their hands, and according to their several inclinations or interests; some look eastward, others westward, and others southward, expecting assistance from some of these quarters; but…

Read Matthew Poole on Psalms 75 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New Testaments

Psalms 75:6 For promotion [cometh] neither from the east, nor from the west, nor from the south.Ver. 6. For promotion cometh neither from the east] Dignitatis nullum est emporium. Ambitionists used to look this way and that way how to advance themselves, but all in vain. Hispanis monarchia Catholica debetur divinitus, sed in Utopia, saith one. Nor from the south] Where the warm sunshine is.

Read John Trapp on Psalms 75 →
Charles John Ellicott1819–1905Ellicott's Commentary for English Readers

(6) For promotion . . .—The Authorised Version has here rightly set aside the pointing of the text, which, as the LXX. and Vulg., reads— “For not from the east, nor from the west, Nor from the wilderness of mountains,” a sentence which has no conclusion. The recurrence also of parts of the verb “to lift up” in Psalms 75:4-5; Psalms 75:7, makes in favour of taking harîm as part of the same verb here, instead of as a noun, “mountains.” That the word midbar (wilderness) might be used for “south,” receives support from Acts 8:26. Ewald thinks the four points of the compass should be completed by inserting a conjunction, and taking the “desert” and “mountains” to represent respectively the south…

Read Charles John Ellicott on Psalms 75 →
AdamClarkeAdam Clarke's Commentary on the Bible

Verse 6. For promotion cometh neither from the east, c.] As if the Lord had said, speaking to the Babylonians, None of all the surrounding powers shall be able to help you none shall pluck you out of my hand. I am the Judge: I will pull you down, and set my afflicted people up, Psalms 75:7. Calmet has observed that the Babylonians had Media, Armenia, and Mesopotamia on the EAST; and thence came Darius the Mede: that it had Arabia, Phoenicia, and Egypt on the WEST; thence came Cyrus, who overthrew the empire of the Chaldeans. And by the mountains of the desert, מדבר הרים midbar harim, which we translate SOUTH, Persia, may be meant; which government was established on the ruins of the…

Read AdamClarke on Psalms 75 →
CambridgeThe Cambridge Bible for Schools and Colleges

6–8. The reason for this warning. Israel looks to God alone for help, and He is the supreme arbiter of human destinies.

Read Cambridge on Psalms 75 →
Albert Barnes1798–1870Barnes' Notes on the Bible

For promotion - The word used here in the original, and rendered “promotion” - הרים hariym - is susceptible of two quite different significations.

Read Albert Barnes on Psalms 75 →

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

BSBBerean Standard Bible2020

For exaltation comes neither from east nor west, nor out of the desert,

WEBWorld English Bible2000

For neither from the east, nor from the west, nor yet from the south, comes exaltation.

MSBMajority Standard Bible2022

For exaltation comes neither from east nor west, nor out of the desert,

NETBNew English Translation2006

For victory does not come from the east or west, or from the wilderness.

Tyndale line

KJVKing James Version1611

For promotion cometh neither from the east, nor from the west, nor from the south.

ASVAmerican Standard Version1901

For neither from the east, nor from the west, Nor yet from the south, cometh lifting up.

RVARevised Version, American1894

For neither from the east, nor from the west, nor yet from the south, cometh lifting up.

NWBWebster's Bible1833

For promotion cometh neither from the east, nor from the west, nor from the south.

GNVGeneva Bible1599

For to come to preferment is neither from the East, nor from the West, nor from the South,

Strictly literal

DBYDarby Translation1890

For not from the east nor from the west, nor yet from the south doth exaltation [come]:

YLTYoung's Literal Translation1862

For not from the east, or from the west, Nor from the wilderness — [is] elevation.

LSVLiteral Standard Version2020

For not from the east, or from the west, || Nor from the wilderness—[is] elevation.

ILTInterlinear Literal Translation2000

(75:7) For neither from the rising [of the sun], nor from [his] setting, nor from the wilderness of mountains [cometh this];

ULBUnlocked Literal Bible2017

It is not from the east or from the west, and it is not from the wilderness that lifting up comes.

From the Latin

DRADouay-Rheims (Challoner)1899

All the foolish of heart were troubled. They have slept their sleep; and all the men of riches have found nothing in their hands.

Simplified

FBVFree Bible Version2020

For no one, from the east to the west, or from the wilderness, should think so highly of themselves.

BBEBible in Basic English1949

For honour does not come from the east, or from the west, or uplifting from the south;

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.

כִּ֤י(dm)clauseadverbialלֹ֣אnotprepositional phrase · prepositionalprepositional phraseמִ֭[is].from.[the]מּוֹצָאgoing.outוּandprepositional phraseמִֽfrom.[the]מַּעֲרָ֑בsetting.placeוְ֝andclauseadverbialלֹ֗אnotprepositional phrase · prepositionalמִ[is].from.[the]מִּדְבַּ֥רwildernesssubjectהָרִֽיםexaltation

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 largely agree on the wording of this verse, with five of the seven words matched. The Septuagint's word order and articles differ, but the core message remains intact.

Masoretic TextLeningrad Codex, c. AD 1008 — the text this page is built on

כִּ֤י לֹ֣א מִ֭מּוֹצָא וּמִֽמַּעֲרָ֑ב וְ֝לֹ֗א מִמִּדְבַּ֥ר הָרִֽים׃

Septuagintthe Greek the translators chose, word by word
כִּ֤יμὴלֹ֣אἐπαίρετεמִ֭מּוֹצָאὕψοςוּמִֽמַּעֲרָ֑בλαλεῖτεמִמִּדְבַּ֥רἀδικίαν

5 of the 7 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.

Psalms 75:6כִּיforforכִּילֹאnotnotלֹאמוֹצָא[is] from [[is] from [the]מוֹצָאמַעֲרָבand from [tand from [the] מַעֲרָבלֹאand notand notלֹאמִדְבָּרfrom [the] from [the] wildמִדְבָּררוּםexaltationexaltationרוּםיָצָאto come outo come out: coיָצָאעָרַבto grow dato grow darkעָרַבדָבַרto speak: to speak: speakדָבַריָכֹלbe ablebe ableיָכֹלעוֹדstillstillעוֹדיָדַעto knowto knowיָדַעמוֹבָאentranceentranceמוֹבָאצוּרָהdesigndesignצוּרָהמִזְרָחeasteastמִזְרָחרָחַקto removeto removeרָחַקצִןZinZinצִןסִינַיSinaiSinaiסִינַיתְּרוּמָהcontributicontributionתְּרוּמָהקֶ֫רֶןhornhornקֶ֫רֶן
meets it a little oftener than chancemeets it far oftener than chancebuilt from the same roottwo words of the verse share ita word of this versea related word

Lexicons — every word in Psalms 75:6

One dossier per word, with every reference work grouped by kind — Hebrew lexicons, morphology, Bible dictionaries, topical chains and the English of the translators themselves. The verse sits at the head of each block with the word under study lit, so you never lose your place. The panel above gives the short answer; this is the long one, and it is the part of the page worth indexing.

Every entry below is the lexicographer's own text. On the Hebrew: Brown-Driver-Briggs entire and its gloss set, Strong's Hebrew Dictionary, and Tyndale House's Translators Brief lexicon. Where a cell says a work has no entry, that work genuinely has none for this word.

for not [is] from [the] going out and from [the] setting place and not from [the] wilderness exaltation
כִּ֤יki for H3588 Particle
4,483× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
A conjunction used to show cause or connection, as in Genesis 2:23 where Adam says the woman is bone of his bone because she was taken out of him. It is often translated as 'for', 'because', or 'since'.
Tyndale gloss
for
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

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.'

Brown-Driver-Briggs Hebrew Lexicon (full)

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

Brown-Driver-Briggs glosses

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

Strong's Hebrew Dictionary

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.

Translators Brief Hebrew Lexicon

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)

Read the full entry →
Morphologythe parsing behind the code
Berean parsing
HTc — Particle
HTc
Bible dictionarieson the English sense
International Standard Bible Encyclopedia

for (ki (conjunction), le, from 'el (preposition), and various other words. In the New Testament also the words are various, chiefly gar, kai gar, hoti (conjunctions); anti apo eis dia (accusative), epi (dative and accusative), peri (genitive), pros (genitive and accusative), huper (genitive) (prepositions)): the English Revised Version and the American Standard Revised Version give in many cases more literal or more accurate renderings than those in the King James Version.

In the New Testament the most important preps. from a doctrinal point of view are anti, "face to face," "over against," "instead," "on behalf of," peri, "around," "about," "concerning," huper, "over," "on behalf of." The first has been claimed as stating the substitutionary nature of Christ's sacrifice as contrasted with huper and peri, more frequently used of it. But, although anti in the New Testament often means…

The company it keepswords that stand beside it more often than chance
for not [is] from [the] going out and from [the] setting place and not from [the] wilderness exaltation
לֹ֣אlo' not H3808 Particle
5,170× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
The Hebrew word for not or no is used to indicate absence or negation, as when God says no to the Israelites' requests, or when they disobey His commands.
Tyndale gloss
not
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

לֹא (lo') is a Hebrew word meaning 'not' or 'no.' It serves as a simple negation and can imply absence or prohibition. The word can also be used in various contexts, often combined with other particles for emphasis or clarification. Its Aramaic equivalent is לָא (la), which also means 'not.'

Brown-Driver-Briggs Hebrew Lexicon (full)

לֹא or לוֹא adv. not

base

Brown-Driver-Briggs glosses

H3808 לֹא or לוֹא not

Strong's Hebrew Dictionary

3808 lo' lo

or lowi {lo}; or loh (Deut. 3:11) {lo}; a primitive particle;

not (the simple or abs. negation); by implication, no; often

used with other particles (as follows):--X before, + or else,

ere, + except, ig(-norant), much, less, nay, neither, never,

no((-ne), -r, (-thing)), (X as though...,(can-), for) not (out

of), of nought, otherwise, out of, + surely, + as truly as, +

of a truth, + verily, for want, + whether, without.

Translators Brief Hebrew Lexicon

לֹא (lo) — not.

1) not, no

1a) not (with verb-absolute prohibition)

1b) not (with modifier-negation)

1c) nothing (subst)

1d) without (with particle)

1e) before (of time)

Aramaic equivalent: la (לָא "not" H3809)

Morphologythe parsing behind the code
Berean parsing
HTn — Particle
HTn
The company it keepswords that stand beside it more often than chance
for not [is] from [the] going out and from [the] setting place and not from [the] wilderness exaltation
מִ֭מּוֹצָאMi.mo.tza' [is] from [the] going out H4161 Preposition · noun common masculine singular absolute
27× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
Exit refers to a way out or a place of departure, like a gate or a door. In 1 Samuel 17:52, it describes the Israelites' escape route from the Philistines. This term can also mean the rising of the sun or the source of a river.
Tyndale gloss
exit
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

מוֹצָא (mowtsa') refers to a place or act of going forth, encompassing meanings like exit, source, or spring. It can denote various concepts such as the rising of the sun, exportation, and even a mine. The entries highlight its use in contexts related to movement and production, but do not indicate any significant disagreement among lexicons.

Brown-Driver-Briggs Hebrew Lexicon (full)

מוֹצָא n.m. place or act of going forth, issue, export, source, spring

base

Brown-Driver-Briggs glosses

H4161 מוֹצָא place or act of going forth, issue, export, source, spring

Strong's Hebrew Dictionary

4161 mowtsa' mo-tsaw'

or motsai {mo-tsaw'}; from 3318; a going forth, i.e. (the

act) an egress, or (the place) an exit; hence, a source or

product; specifically, dawn, the rising of the sun (the East),

exportation, utterance, a gate, a fountain, a mine, a meadow

(as producing grass):--brought out, bud, that which came

out, east, going forth, goings out, that which (thing that) is

gone out, outgoing, proceeded out, spring, vein,

(water-)course (springs).

see HEBREW for 03318

Translators Brief Hebrew Lexicon

מוֹצָא (mo.tsa) — exit.

1) act or place of going out or forth, issue, export, source, spring

1a) a going forth

1a1) rising (sun), going forth of a command

1a2) goings forth, those going forth

1a3) way out, exit

1b) that which goes forth

1b1) utterance

1b2) export

1c) place of going forth

1c1) source or spring (of water)

1c2) place of departure

1c3) east (of sun)

1c4) mine (of silver)

Morphologythe parsing behind the code
Berean parsing
HR/Ncmsa — Preposition · noun common masculine singular absolute
HR/Ncmsa
for not [is] from [the] going out and from [the] setting place and not from [the] wilderness exaltation
וּמִֽמַּעֲרָ֑בu.mi.ma.'a.Rav and from [the] setting place H4628 Conjunction · preposition · noun common masculine singular absolute
14× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
The Hebrew word for the west, referring to the direction of the evening sun. It is used to describe a region or location, such as the western part of a land. In the Bible, it appears in descriptions of geography and direction.
Tyndale gloss
west
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

מַעֲרָב (ma'arav) means 'west' or 'place of sunset.' It is derived from a root meaning 'shading' and refers specifically to the western region associated with the evening sun. The term appears in contexts relating to direction and location.

Brown-Driver-Briggs Hebrew Lexicon (full)

מַעֲרָב n.[m.] west (late) (place of sunset)

base

Brown-Driver-Briggs glosses

H4628 מַעֲרָב west (late) (place of sunset)

Strong's Hebrew Dictionary

4628 ma`arab mah-ar-awb'

or (feminine) maearabah {mah-ar-aw-baw'}; from 6150, in the

sense of shading; the west (as a region of the evening

sun):--west.

see HEBREW for 06150

Translators Brief Hebrew Lexicon

מַעֲרָב (ma.a.rav) — west.

setting place, west, westward

Morphologythe parsing behind the code
Berean parsing
HC/R/Ncmsa — Conjunction · preposition · noun common masculine singular absolute
HC/R/Ncmsa
Bible dictionarieson the English sense
International Standard Bible Encyclopedia

plas: Normally for maqom, Old Testament, and topos, New Testament, but in the King James Version "place" represents a great number of Hebrew and Greek words, often used with no difference in force (e.g. 2Ch 35:10,15). the Revised Version (British and American) has made few changes, but occasionally has attempted to specialize the meaning (Ge 40:13; Job 37:8; Ac 8:32; Jas 3:11, etc.).

for not [is] from [the] going out and from [the] setting place and not from [the] wilderness exaltation
וְ֝לֹ֗אve.Lo' and not H3808 Conjunction · particle
5,170× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
The Hebrew word for not or no is used to indicate absence or negation, as when God says no to the Israelites' requests, or when they disobey His commands.
Tyndale gloss
not
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

לֹא (lo') is a Hebrew word meaning 'not' or 'no.' It serves as a simple negation and can imply absence or prohibition. The word can also be used in various contexts, often combined with other particles for emphasis or clarification. Its Aramaic equivalent is לָא (la), which also means 'not.'

Brown-Driver-Briggs Hebrew Lexicon (full)

לֹא or לוֹא adv. not

base

Brown-Driver-Briggs glosses

H3808 לֹא or לוֹא not

Strong's Hebrew Dictionary

3808 lo' lo

or lowi {lo}; or loh (Deut. 3:11) {lo}; a primitive particle;

not (the simple or abs. negation); by implication, no; often

used with other particles (as follows):--X before, + or else,

ere, + except, ig(-norant), much, less, nay, neither, never,

no((-ne), -r, (-thing)), (X as though...,(can-), for) not (out

of), of nought, otherwise, out of, + surely, + as truly as, +

of a truth, + verily, for want, + whether, without.

Translators Brief Hebrew Lexicon

לֹא (lo) — not.

1) not, no

1a) not (with verb-absolute prohibition)

1b) not (with modifier-negation)

1c) nothing (subst)

1d) without (with particle)

1e) before (of time)

Aramaic equivalent: la (לָא "not" H3809)

Morphologythe parsing behind the code
Berean parsing
HC/Tn — Conjunction · particle
HC/Tn
The company it keepswords that stand beside it more often than chance
for not [is] from [the] going out and from [the] setting place and not from [the] wilderness exaltation
מִמִּדְבַּ֥רmi.mid.Bar from [the] wilderness H4057 Preposition · noun common masculine singular construct
271× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
The wilderness refers to a desert or open field, like the one the Israelites wandered in after leaving Egypt. It can also mean a place of solitude or a region without many people. In the Bible, it is often associated with the journey to the Promised Land.
Tyndale gloss
mouth
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

מִדְבָּר (midbar) primarily means 'mouth' in the sense of an organ of speech, but it also refers to 'wilderness' or 'desert.' The word is derived from a root meaning to drive, suggesting open fields for pasturing cattle. It encompasses various forms of uninhabited land and is notably used in contexts related to the wilderness, such as the Wilderness of Sinai.

Brown-Driver-Briggs Hebrew Lexicon (full)

[מִדְבָּר] n.m. mouth, as organ of speech, Ct 4:3

ref

מִדְבָר 270 n.m. wilderness

tracts of land, used for the pasturage of flocks and herds

uninhabited land

large tracts of such land bearing various names, in certain districts of which there might be towns and cities

fig.

base

Brown-Driver-Briggs glosses

H4057a מִדְבָּר mouth, as organ of speech H4057b מִדְבָר wilderness

Strong's Hebrew Dictionary

4057 midbar mid-bawr'

from 1696 in the sense of driving; a pasture (i.e. open

field, whither cattle are driven); by implication, a desert;

also speech (including its organs):--desert, south, speech,

wilderness.

see HEBREW for 01696

Translators Brief Hebrew Lexicon

מִדְבָּר (mid.bar) — mouth.

1) mouth

1a) mouth (as organ of speech)

מִדְבָּר (mid.bar) — wilderness.

1) wilderness

1a) pasture

1b) uninhabited land, wilderness

1c) large tracts of wilderness (around cities)

1d) wilderness (fig.)

מִדְבָּר (mid.bar) — Wilderness (of Sinai).

This name means wilderness, uninhabited land

Morphologythe parsing behind the code
Berean parsing
HR/Ncmsc — Preposition · noun common masculine singular construct
HR/Ncmsc
Bible dictionarieson the English sense
International Standard Bible Encyclopedia

wil'-der-nes.

See DESERT; JUDAEA, WILDERNESS OF; WANDERINGS OF ISRAEL.

Easton's Bible Dictionary

Wilderness

(1.) Heb. midhbar, denoting not a barren desert but a district or region suitable for pasturing sheep and cattle (Ps. 65:12; Isa. 42:11; Jer. 23:10; Joel 1:19; 2:22); an uncultivated place. This word is used of the wilderness of Beersheba (Gen. 21:14), on the southern border of Palestine; the wilderness of the Red Sea (Ex. 13:18); of Shur (15:22), a portion of the Sinaitic peninsula; of Sin (17:1), Sinai (Lev. 7:38), Moab (Deut. 2:8), Judah (

American Tract Society Bible Dictionary

See DESERT.

Nave's Topical Bible

→ Wandering of the Israelites in, see ISRAEL

→ Typical of the sinner' s state De 32:10

→ Jesus' temptation in Mt 4:1; Mr 1:12,13; Lu 4:1

→ See DESERT

for not [is] from [the] going out and from [the] setting place and not from [the] wilderness exaltation
הָרִֽים׃ha.Rim exaltation H7311 Verb · Hiphil · infinitive construct common
190× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
This verb can mean to lift something or someone up, like a parent lifting a child, or to exalt oneself in pride. In the Bible, it's used to describe God lifting up the humble and bringing down the proud.
Amplified meaning
promotion, lifting up
Tyndale gloss
to exalt
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

רוּם (ruwm) is a Hebrew verb meaning to be high or exalted, covering a range of actions such as rising, lifting, and promoting. It can refer to physical elevation, like raising an ark or setting up a throne, as well as figurative exaltation, particularly in relation to God. The word also has a related form, רָמַם (ramam), which means to be wormy.

Brown-Driver-Briggs Hebrew Lexicon (full)

רוּם vb. be high, exalted, rise

Qal

be high, lit. rock (in fig.)

esp. of י׳

be raised, uplifted

be lifted, rise, of ark

Pō‛lēl

raise, rear, children

cause tree to grow

lift up

exalt, extol, acc. י׳

Pō‛lal be lift up

Hiph.

raise, rear, c. acc., hand

raise poor

lift up voice

(take into one's hand and) lift, take up, stone

set up, erect, stone

set on high, throne

lift up, exalt, c. acc. pers.

lift up and take away, remove

lift off and present, contribute, offer

Hoph. be taken off from; be abolished

Hithpō‛l. and he shall exalt and magnify himself above, etc.; I will raise myself

base

[רָמַם] vb. denom. be wormy;—Ex 16:20

ref

Brown-Driver-Briggs glosses

H7311a רוּם be high, exalted, rise .. . be high, lit. rock (in fig.)

. esp. of י׳

. be raised, uplifted

. be lifted, rise, of ark

.. . raise, rear, children

. cause tree to grow

. lift up

. exalt, extol, acc. י׳

.be lift up

. . . . raise, rear, c. acc., hand

. raise poor

. lift up voice

. (take into one's hand and) lift, take up, stone

. set up, erect, stone

. set on high, throne

. lift up, exalt, c. acc. pers.

. lift up and take away, remove

. lift off and present, contribute, offer

. be taken off from; be abolished

. and he shall exalt and magnify himself above, etc.; I will raise myself

H7311b רָמַם vb. denom. be wormy

Strong's Hebrew Dictionary

7311 ruwm room

a primitive root; to be high actively, to rise or raise (in

various applications, literally or figuratively):--bring up,

exalt (self), extol, give, go up, haughty, heave (up), (be,

lift up on, make on, set up on, too) high(-er, one), hold up,

levy, lift(-er) up, (be) lofty, (X a-)loud, mount up, offer

(up), + presumptuously, (be) promote(-ion), proud, set up,

tall(-er), take (away, off, up), breed worms.

Translators Brief Hebrew Lexicon

רוּם (rum) — to exalt.

1) to rise, rise up, be high, be lofty, be exalted

1a) (Qal)

1a1) to be high, be set on high

1a2) to be raised, be uplifted, be exalted

1a3) to be lifted, rise

1b) (Polel)

1b1) to raise or rear (children), cause to grow up

1b2) to lift up, raise, exalt

1b3) to exalt, extol

1c) (Polal) to be lifted up

1d) (Hiphil)

1d1) to raise, lift, lift up, take up, set up, erect, exalt, set on high

1d2) to lift up (and take away), remove

1d3) to lift off and present, contribute, offer, contribute

1e) (Hophal) to be taken off, be abolished

1f) (Hithpolel) to exalt oneself, magnify oneself

Aramaic equivalent: rum (רוּם "to rise" H7313)

רָמַם (ra.mam) — be rotten.

(Qal) to be rotten, be wormy

Morphologythe parsing behind the code
Berean parsing
V-Hiphil-Juss-2mp — Verb · Hiphil · infinitive construct common
HVhcc
Bible dictionarieson the English sense
Nave's Topical Bible

→ OF CHRIST

See JESUS, EXALTATION OF

→ OF SELF

See SELF-EXALTATION

Sources on this page. Lexicons and dictionaries imported from the CrossWire SWORD modules — Abbott-Smith, Strong's, Dodson, the Intermediate Liddell-Scott-Jones, Robinson and Packard, Webster and Cawdrey. Thayer’s Greek-English Lexicon of the New Testament (Harper, 1889 — Grimm’s Wilke’s Clavis Novi Testamenti, translated, revised and enlarged by Joseph Henry Thayer) is public domain and is set here from the Internet Archive page scan greekenglishlex00grim; it is uncorrected OCR, marked as such on the entry itself, and the Strong’s numbers — which Thayer’s own edition does not carry — were matched by lemma against the other modules on this page. Trench’s Synonyms of the New Testament (Macmillan, 1880) and Moulton and Milligan’s Vocabulary of the Greek Testament (Hodder & Stoughton, 1930, which entered the United States public domain on 1 January 2026) are set from Internet Archive page scans synonymsofnewtes00treniala and vocabularyofgree00mouluoft, and are likewise uncorrected OCR matched to Strong’s numbers by lemma. Trench treats a group of words at once, so the same essay stands on the page of each word it compares. The Mounce Concise Greek-English Dictionary is © 1993 and is used here by permission for non-commercial use, www.teknia.com/greek-dictionary. The full Liddell-Scott-Jones and the Hebrew word data (TAHOT) come from STEPBible.org, CC BY 4.0. Brown-Driver-Briggs is the OpenScriptures digitisation, public domain. Syntax analysis is the Nestle 1904 Lowfat treebank (biblicalhumanities.org); the concordance and morphology are built from the tagged Nestle 1904 text. Septuagint occurrences use the Open Scriptures Septuagint lemma index, derived from CCAT (University of Pennsylvania) and the Rahlfs 1935 dataset by Eliran Wong, CC BY-NC-SA 4.0 — used here on a non-commercial ministry site. Greek of Josephus and Barnabas from the Perseus Digital Library, CC BY-SA 4.0. Commentaries and the Ante-Nicene Fathers are public-domain texts hosted on this site. Everyday Greek from the Duke Databank of Documentary Papyri, CC BY 3.0, with dates and provenance from the Heidelberger Gesamtverzeichnis. Philo and the Apostolic Fathers from Open Greek and Latin (First1KGreek), CC BY-SA 4.0. The apparatus and the fifth Greek column are the SBL Greek New Testament, © 2010 SBL and Logos Bible Software, CC BY 4.0. The Latin is the Clementine Vulgate (public domain); the Syriac New Testament is the ETCBC edition (MIT licence). The Hebrew behind the Greek is computed here from the Septuagint index and TAHOT, not taken from any aligned edition. The translation spread and the per-word edition marks come from the Translators Amalgamated Greek NT (STEPBible, CC BY 4.0); clause roles from the Nestle 1904 Lowfat treebank (CC BY-SA 4.0); place identifications and their confidence from OpenBible.info Bible Geocoding (CC BY 4.0), with map tiles © OpenStreetMap contributors. Gospel parallels are computed here from shared uncommon vocabulary, not taken from any printed harmony. Cross references are the Treasury of Scripture Knowledge and the subject headings are Nave’s Topical Bible, both public domain. Works under Creative Commons licences are used unchanged apart from markup removal.

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