Psalms 89:17 — Word Study
WLCכִּֽי־ תִפְאֶ֣רֶת עֻזָּ֣מוֹ אָ֑תָּה וּ֝בִרְצֹנְךָ֗ תָּר֥וּם קַרְנֵֽנוּ׃
BSAis exaltedrûwm▸ [lifted up, elevated]
| Greek | English | Parsing |
|---|---|---|
| כִּֽי־ | for | Particle |
| תִפְאֶ֣רֶת | [are] [the] splendor of | Noun common, feminine singular construct |
| עֻזָּ֣מוֹ | strength their | Noun common masculine singular construct, suffix |
| אָ֑תָּה | you | Pronoun |
| וּ֝בִרְצֹנְךָ֗ | and in favor your | Conjunction, preposition, noun common masculine singular construct |
| תָּר֥וּם | it is exalted | Verb, Qal, imperfect third person feminine singular |
| קַרְנֵֽנוּ׃ | horn our | Noun common feminine singular construct, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | For You are the glory of their strength, and by Your favor our horn is exalted. |
| KJV | For thou art the glory of their strength: and in thy favour our horn shall be exalted. |
| ASV | For thou art the glory of their strength; And in thy favor our horn shall be exalted. |
| YLT | For the beauty of their strength [art] Thou, And in Thy good will is our horn exalted, |
| WEB | For you are the glory of their strength. In your favor, our horn will be exalted. |
| BBE | For you are the glory of their strength; in your pleasure will our horn be lifted up. |
Where they part company is תִפְאֶ֣רֶת — see How Translations Differ.
One main clause with two phrases elaborating on the means and result of God's glory.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectנ
verbבְּ
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 89:17
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 — Celebration of God's Favorgenerated
Psalm 89:17 expresses a profound acknowledgment of God's role as the source of strength and glory for His people. The psalmist emphasizes that it is by God's favor that they find elevation and honor, contrasting human limitations with divine empowerment. This theme resonates throughout the psalm, reflecting on God's faithfulness and the relationship between the Lord and His people, as seen in the surrounding verses.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 28:7 | The LORD is my strength and my shield; my heart trusts in Him, and I am helped. Therefore my heart rejoices, and I give thanks to Him with my song. |
| 2 | 1 Corinthians 1:30–31 | It is because of Him that you are in Christ Jesus, who has become for us wisdom from God: our righteousness, holiness, and redemption. |
| 3 | 2 Corinthians 12:9–10 | But He said to me, “My grace is sufficient for you, for My power is perfected in weakness.” Therefore I will boast all the more gladly in my weaknesses, so that the power of Christ may rest on me. |
| 4 | Philippians 4:13 | I can do all things through Christ who gives me strength. |
| 5 | Psalm 89:24 | My faithfulness and loving devotion will be with him, and through My name his horn will be exalted. |
The Treasury of Scripture Knowledge — 11 references, hung on the phrase they belong to
The Key Word — תִפְאֶ֣רֶת, tif.'E.retgenerated
The word תִפְאֶ֣רֶת (tif'arah) is a feminine singular noun meaning 'splendor' or 'glory.' It conveys a sense of beauty and majesty, often used in reference to God's glory or the honor of His people. The root of this word relates to adornment and magnificence, highlighting the esteemed qualities that come from God.
In this verse, it emphasizes that God is the source of their strength and beauty, suggesting that their might is reflected in His glory. This connection illustrates the importance of divine favor in elevating their status and power.
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 finite verb תָּר֥וּם (ta.Rum) governs the main clause, indicating the action of being exalted. The subject, אָ֑תָּה ('A.tah), directly addresses God, establishing a clear relationship between the speaker and the divine.
The structure of the verse emphasizes the connection between God's glory and the strength of His people, with the prepositional phrase וּ֝בִרְצֹנְךָ֗ (u.vir.tzo.ne.kha) elaborating on how divine favor contributes to their exaltation.
Septuagint Backgroundgenerated
In the Septuagint, the Hebrew תִפְאֶ֣רֶת is rendered as ὀνόματί (onomatí), which translates to 'name.' This choice shifts the focus slightly from the abstract concept of glory to the more concrete idea of God's name representing His character and attributes.
This translation suggests a broader interpretation of God's glory, encompassing His reputation and the honor associated with His name among His people.
In plain words — the whole versegenerated
Psalm 89:17 states that God is the glory of their strength, and through His favor, their status is elevated. This verse emphasizes the relationship between divine favor and the power of His people.
Frequently Asked Questionsgenerated
It means that the strength and might of His people are derived from God's glory and presence, highlighting their dependence on Him.
God's favor, or goodwill, lifts His people, granting them honor and strength that they would not have on their own.
In biblical literature, a horn symbolizes strength and power, often representing a leader or a nation’s might.
We learn that our strength and honor come from God, and that His favor is essential for our elevation and success.
Reflection Questionsgenerated
- In what areas of my life do I recognize God's strength working through me?
- How can I seek God's favor in my daily decisions?
- What does it mean for me to find my identity in God's glory?
- How can I reflect God's splendor in my interactions with others?
The early church on this verse — how the Fathers read it
Augustine of Hippo references this verse to illustrate that God's glory is not based on our worthiness but on His good pleasure.
"For You are the glory of their strength: and in Your good pleasure You shall lift up our horns" [Psalms 89:17]: because it has seemed good to You, not because we are worthy.Early Church Fathers on Psalms 89 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Psalms 89:17 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleFor thou art the glory of their strength,.... By which they walk, and do all they do, exercise every grace, and discharge their duty; they have their strength from Christ, as well as their
Read John Gill on Psalms 89 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd the heavens shall praise thy wonders, O LORD: thy faithfulness also in the congregation of the saints.
Read Robert Jamieson on Psalms 89 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleAll that strength in which they do or may glory is not their own, but is a mere vouchsafement of thy grace, and to thee alone belongs the glory of all their valiant achievements. Our horn shall be exalted, i.e. our power and honour, which now lies in the dust, shall be raised and recovered.
Read Matthew Poole on Psalms 89 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 89:17 For thou [art] the glory of their strength: and in thy favour our horn shall be exalted.Ver. 17. For thou art the glory of their strength] And hence it is that they are filled top full with comfort, and do over abound exceedingly with joy in all their tribulation, 2 Corinthians 7:4.
Read John Trapp on Psalms 89 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(17) Glory.—Better, ornament. The crown of a nation’s strength is not the triumphs it wins, nor the prosperity it secures, but the spirit in which these are used. Humility, and not pride, acknowledgment of God, and not conceit in her wealth or power, was the ornament of Israel’s strength, and made her greatness in her best days. Our horn shall be exalted.—See Note, Psalms 132:17. Modern Eastern proverbs, such as “What a fine horn he has!” spoken of a great man, still preserve the figure.
Read Charles John Ellicott on Psalms 89 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 17. For thou art the glory of their strength] They are strong in faith, and give glory to thee, because they know that their strength cometh from the Lord of hosts. And in thy favour our horn shall be exalted.] Instead of תרום tarum, "shall be exalted," תרים tarim, "thou shalt exalt," is the reading of several MSS.: but תרום tarum, "shall be exalted," is supported by forty-four of Kennicott's MSS., and sixty of De Rossi's, as well as by several ancient editions, with the Septuagint, Syriac, Vulgate, and Arabic Versions. In the enjoyment of the Divine favour they shall grow more wise, more holy, more powerful, and, consequently, more happy.
Read AdamClarke on Psalms 89 →CambridgeThe Cambridge Bible for Schools and Colleges17. Jehovah alone is the strength of which they boast. Cp. Psalms 44:6 ff. in thy favour] Cp. Psalms 44:3; Psalms 30:7. our horn shall be exalted] So the Qrç, with the LXX and Syr. The Kthîbh, with which agree Targ. and Jer., has wilt thou exalt our horn. Cp. Psalms 75:5; Psalms 75:10. By the change of person, the poet claims his share in this glorious inheritance. “They gives place to we unconsciously, as his heart swells with the joy that he paints.” (Maclaren.)
Read Cambridge on Psalms 89 →Albert Barnes1798–1870Barnes' Notes on the BibleFor thou art the glory of their strength - The ornament; the beauty; the honor; that is, Their strength derives its beauty and honor, not from anything in themselves, but from the fact that it is derived from thee.
Read Albert Barnes on Psalms 89 →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
For You are the glory of their strength, and by Your favor our horn is exalted.
For you are the glory of their strength. In your favor, our horn will be exalted.
For You are the glory of their strength, and by Your favor our horn is exalted.
For you give them splendor and strength. By your favor we are victorious.
Tyndale line
For thou art the glory of their strength: and in thy favour our horn shall be exalted.
For thou art the glory of their strength; And in thy favor our horn shall be exalted.
For thou art the glory of their strength: and in thy favour our horn shall be exalted.
For thou art the glory of their strength: and in thy favor our horn shall be exalted.
For thou art the glory of their strength, and by thy fauour our hornes shall be exalted.
Strictly literal
For thou art the glory of their strength; and in thy favour our horn shall be exalted.
For the beauty of their strength [art] Thou, And in Thy good will is our horn exalted,
For You [are] the beauty of their strength, || And in Your good will is our horn exalted,
(89:18) For thou art the glory of their strength; and through thy favor will our horn be exalted.
You are their majestic strength, and by your favor we are victorious.
From the Latin
And let the brightness of the Lord our God be upon us: and direct thou the works of our hands over us; yea, the work of our hands do thou direct.
Simplified
They rely on you, their glory and strength; by your grace you lift us up.
For you are the glory of their strength; in your pleasure will our horn be lifted up.
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 agree on the wording of כִּֽי־ תִפְאֶ֣רֶת עֻזָּ֣מוֹ אָ֑תָּה וּ֝בִרְצֹנְךָ֗ תָּר֥וּם קַרְנֵֽנוּ׃, with all seven words matched. This consistency indicates a strong textual tradition.
כִּֽי־ תִפְאֶ֣רֶת עֻזָּ֣מוֹ אָ֑תָּה וּ֝בִרְצֹנְךָ֗ תָּר֥וּם קַרְנֵֽנוּ׃
7 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.
Lexicons — every word in Psalms 89:17
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.
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
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…
תִּפְאָרָה (tiph'arah) refers to beauty and glory, encompassing both physical and abstract qualities. It can denote the beauty of garments and jewels, the glory associated with rank or God, and even the honor of Israel. The term is built from the root meaning 'ornament' and covers a range of meanings related to splendor and majesty.
תִּפְאָרָה n.f. beauty, glory
base
H8597 תִּפְאָרָה beauty, glory
8597 tiph'arah tif-aw-raw'
or tiphereth {tif-eh'-reth}; from 6286; ornament (abstractly
or concretely, literally or figuratively):--beauty(- iful),
bravery, comely, fair, glory(-ious), hono; ornament
(abstractly or concretely, literally or
figuratively):--beauty(-iful), bravery, comely, fair,
glory(-ious), honour, majesty.
see HEBREW for 06286
תִּפְאָרָה (tiph.a.rah) — beauty.
1) beauty, splendour, glory
1a) beauty, finery (of garments, jewels)
1b) glory
1b1) of rank, renown
1b2) as attribute of God
1c) honour (or nation Israel)
1d) glorying, boasting (of individual)
HNcfsc — Noun common · feminine singular constructHNcfsc
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…
עֹז (oz) refers to strength or might, encompassing material, physical, personal, social, and political dimensions. It can denote boldness or impudence and is associated with the might of God. The word is built from the root related to strength and power, with various applications noted in the entries.
עֹז, and (rarely) עוֹז n.m. strength, might
material and physical
personal, social, and political
might of י׳
= boldness, impudence
= stronghold
base
H5797 עֹז, and (rarely) עוֹז strength, might . material and physical
. personal, social, and political
. might of י׳
. = boldness, impudence
. = stronghold
5797 `oz oze
or (fully) rowz {oze}; from 5810; strength in various
applications (force, security, majesty, praise):--boldness,
loud, might, power, strength, strong.
see HEBREW for 05810
עֹז (oz) — strength.
1) might, strength
1a) material or physical
1b) personal or social or political
HNcmsc/Sp3mp — Noun common masculine singular construct · suffixHNcmsc/Sp3mp
אַתָּ֫ה (attah) is a second-person pronoun in Hebrew, used to address someone directly. It has masculine and feminine forms: אַתָּה for singular masculine, אַתְּ for singular feminine, אַתֶּם for plural masculine, and אַתֵּן for plural feminine. The entries indicate variations in form and usage, reflecting the pronoun's grammatical complexity.
אַתָּ֫ה, אָ֑תָּה pron. 2 s. m. thou
base
אתי, i.e. אתִּי, the older & more original form of אַתְּ thou (fem.)
base
אַתְּ, אָ֑תְּ pron. 2 s. f. thou (fem.)
base
אַתֶּם pron. 2 m. pl. you (masc.)
base
אַתֵּן pron. 2 f. pl. you (fem.)
base
H859a אַתָּ֫ה, אָ֑תָּה pron. 2 s. m. thou H859b אתי, i.e. אתִּי, the older & more original form of אַתְּ thou (fem.) H859c אַתְּ, אָ֑תְּ pron. 2 s. f. thou (fem.) H859d אַתֶּם pron. 2 m. pl. you (masc.) H859e אַתֵּן pron. 2 f. pl. you (fem.)
859 'attah at-taw'
or (shortened); aatta {at-taw'}; or wath {ath}; feminine
(irregular) sometimes nattiy {at-tee'}; plural masculine attem
{at- tem'}; feminine atten {at-ten'}; or oattenah
{at-tay'naw}; or fattennah {at-tane'-naw}; a primitive pronoun
of the second person; thou and thee, or (plural) ye and
you:--thee, thou, ye, you.
אַתָּ֫ה (at.tah) — you(m.s.).
you (second pers. sing. masc.)
אתִּי (ti) — you(f.s.).
you (second pers. sing. fem.)
A grammatical form of at.tah (אַתָּ֫ה "you(m.s.)" H0859A)
אַתְּ (at.te) — you(f.s.).
you (second pers. sing. fem.)
A grammatical form of at.tah (אַתָּ֫ה "you(m.s.)" H0859A)
אַתֶּם (at.tem) — you(m.p.).
you (second pers. pl. masc.)
Aramaic equivalent: an.tun (אַנְתּוּן "you" H0608)
אַתֵּן (at.ten) — you(f.p.).
you (second pers. pl. fem.)
A grammatical form of at.tah (אַתָּ֫ה "you(m.s.)" H0859A)
HPp2ms — PronounHPp2ms
רָצוֹן (ratsown) refers to concepts of goodwill, favor, acceptance, and will. It encompasses ideas of delight, desire, and pleasure, particularly in the context of personal relationships and sacrifices. The word is derived from a root meaning to delight, and it captures both voluntary will and the notion of being acceptable.
רָצוֹן n.[m.] goodwill, favour, acceptance, will
goodwill, favour
acceptance, of persons, offering sacrifice
will, desire, pleasure
base
H7522 רָצוֹן goodwill, favour, acceptance, will . goodwill, favour
. acceptance, of persons, offering sacrifice
. will, desire, pleasure
7522 ratsown raw-tsone'
or ratson {raw-tsone'}; from 7521; delight (especially as
shown):--(be) acceptable(-ance, -ed), delight, desire,
favour, (good) pleasure, (own, self, voluntary) will,
as...(what) would.
see HEBREW for 07521
רָצוֹן (ra.tson) — acceptance.
1) pleasure, delight, favour, goodwill, acceptance, will
1a) goodwill, favour
1b) acceptance
1c) will, desire, pleasure, self-will
HC/R/Ncmsc/Sp2ms — Conjunction · preposition · noun common masculine singular construct · suffixHC/R/Ncmsc/Sp2ms
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.
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
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
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.
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
V-Qal-Imperf-3mp — Verb · Qal · imperfect third person feminine singularHVqi3fs
The Hebrew word קֶ֫רֶן (*qeren*) primarily means 'horn,' which can refer to a ram's horn, a musical instrument, or horn-like projections on an altar. It also has figurative meanings related to strength and can denote a flask or rays of light. The term קַרְנַ֫יִם (*qarnaim*) refers to a location conquered by Israel, likely in Bashan.
קֶ֫רֶן 75 n.f. horn
of ram
used as oil-flask
as wind instr.
(from curved shape of tusks)
fig. of pers., symbol of strength
of altar, horn-like projections at corners
hill (so in Ar., peak, isolated hill)
rays at his side(s) he had (of lightning-flashes in theoph.)
base
קַרְנַ֫יִם n.pr.loc. conquered by Isr.; prob. in Bashan
base
H7161a קֶ֫רֶן horn . . of ram
. used as oil-flask
. as wind instr.
. (from curved shape of tusks)
. fig. of pers., symbol of strength
. of altar, horn-like projections at corners
. hill (so in Ar., peak, isolated hill)
. rays at his side(s) he had (of lightning-flashes in theoph.)
H7161b קַרְנַ֫יִם conquered by Isr.; prob. in Bashan
7161 qeren keh'-ren
from 7160; a horn (as projecting); by implication, a flask,
cornet; by resembl. an elephant's tooth (i.e. ivory), a corner
(of the altar), a peak (of a mountain), a ray (of light);
figuratively, power:--X hill, horn.
see HEBREW for 07160
קֶ֫רֶן (qe.ren) — horn.
1) horn
1a) horn
1b) of strength (fig)
1c) flask (container for oil)
1d) horn (as musical instrument)
1e) horn (of horn-like projections on the altar)
1f) of rays of light
1g) hill
Aramaic equivalent: qe.ren (קֶ֫רֶן "horn" H7162)
קַרְנַ֫יִם (qar.na.im) — Karnaim.
(BDB) Karnaim, a place conquered by Israel probably in Bashan
Another name of ash.te.rot qar.na.yim (עַשְׁתְּרֹת קַרְנַיִם "Ashteroth-karnaim" H6255)
HNcfsc/Sp1bp — Noun common feminine singular construct · suffixHNcfsc/Sp1bp