Jeremiah 9:23 — Word Study
WLCכֹּ֣ה׀ אָמַ֣ר יְהוָ֗ה אַל־ יִתְהַלֵּ֤ל חָכָם֙ בְּחָכְמָת֔וֹ וְאַל־ יִתְהַלֵּ֥ל הַגִּבּ֖וֹר בִּגְבֽוּרָת֑וֹ אַל־ יִתְהַלֵּ֥ל עָשִׁ֖יר בְּעָשְׁרֽוֹ׃
BSAthe LORDYᵉhôvâh [Yehovah, The covenant Name of God] boasthâlal▸
| Greek | English | Parsing |
|---|---|---|
| כֹּ֣ה׀ | thus | Adverb |
| אָמַ֣ר | he says | Verb, Qal, perfect third person masculine singular |
| יְהוָ֗ה | Yahweh | Noun proper |
| אַל־ | may not | Particle |
| יִתְהַלֵּ֤ל | he boast | Verb, Hithpael, jussive third person masculine singular |
| חָכָם֙ | a wise [person] | |
| בְּחָכְמָת֔וֹ | in wisdom his | Preposition, noun common feminine singular construct, suffix |
| וְאַל־ | and may not | Conjunction, particle |
| יִתְהַלֵּ֥ל | he boast | Verb, Hithpael, jussive third person masculine singular |
| הַגִּבּ֖וֹר | the mighty [person] | Particle, noun common masculine singular absolute |
| בִּגְבֽוּרָת֑וֹ | in might his | Preposition, noun common feminine singular construct, suffix |
| אַל־ | may not | Particle |
| יִתְהַלֵּ֥ל | he boast | Verb, Hithpael, jussive third person masculine singular |
| עָשִׁ֖יר | a rich [person] | |
| בְּעָשְׁרֽוֹ׃ | in rich[es] his | Preposition, noun common masculine singular construct, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | This is what the LORD says: “Let not the wise man boast in his wisdom, nor the strong man in his strength, nor the wealthy man in his riches. |
| KJV | ¶ Thus saith the LORD, Let not the wise man glory in his wisdom, neither let the mighty man glory in his might, let not the rich man glory in his riches: |
| ASV | Thus saith Jehovah, Let not the wise man glory in his wisdom, neither let the mighty man glory in his might, let not the rich man glory in his riches; |
| YLT | Thus said Jehovah: Let not the wise boast himself in his wisdom, Nor let the mighty boast himself in his might, Let not the rich boast himself in his riches, |
| WEB | Yahweh says, “Don’t let the wise man glory in his wisdom. Don’t let the mighty man glory in his might. Don’t let the rich man glory in his riches. |
| BBE | This is the word of the Lord: Let not the wise man take pride in his wisdom, or the strong man in his strength, or the man of wealth in his wealth: |
Where they part company is in the rendering of יִתְהַלֵּ֤ל — see How Translations Differ.
The sentence has one main clause followed by three subordinate clauses that detail what should not be boasted about.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectבְּ
verbאִם
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 — Jeremiah 9:23
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 LORD's Instruction on Boastinggenerated
Jeremiah 9:23 presents a divine message where the LORD warns against the folly of pride in human wisdom, strength, or wealth. He emphasizes that true boasting should be in understanding and knowing Him, who embodies loving devotion, justice, and righteousness. This theme resonates throughout the prophetic literature, urging humility and reliance on God rather than self-sufficiency.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Job 5:12–14 | He thwarts the schemes of the crafty, so that their hands find no success. |
| 2 | Psalm 49:10–13 | For it is clear that wise men die, and the foolish and the senseless both perish and leave their wealth to others. |
| 3 | Ecclesiastes 2:13–16 | And I saw that wisdom exceeds folly, just as light exceeds darkness: |
| 4 | Ecclesiastes 9:11 | I saw something else under the sun: The race is not to the swift, nor the battle to the strong; neither is the bread to the wise, nor the wealth to the intelligent, nor the favor to the skillful. For time and chance happen to all. |
| 5 | Isaiah 5:21 | Woe to those who are wise in their own eyes and clever in their own sight. |
The Treasury of Scripture Knowledge — 33 references, hung on the phrase they belong to
The Key Word — יִתְהַלֵּ֤ל, yit.ha.Lelgenerated
The verb יִתְהַלֵּ֤ל (yit.ha.Lel) is a jussive form in the Hithpael stem, indicating a desire or wish. It conveys the idea of boasting or celebrating, often in a context that suggests foolishness or pride. This form emphasizes an action that one may wish to perform, in this case, the act of boasting.
The root הָלַל (halal) encompasses meanings related to shining or being foolish, which can imply a clamorously foolish manner of boasting. In this verse, it serves as a warning against the arrogance that can accompany human achievements.
How Translations Differ — measured against the Berean Standard Biblegenerated
The translations agree that the verse conveys a message from the LORD about not boasting in wisdom, strength, or wealth.
Sentence Structuregenerated
The main verb is אָמַ֣ר, he says, which introduces the LORD's declaration. The structure includes several clauses that detail what should not be boasted about, each connected by the negative particle אַל, may not.
The sentence is structured to emphasize the three subjects: the wise person, the mighty person, and the rich person, each followed by their respective attributes that should not be sources of pride.
Septuagint Backgroundgenerated
In the Septuagint, the Hebrew יִתְהַלֵּ֤ל is rendered as καυξάσθω, which carries the same sense of boasting or glorifying oneself. This choice reflects a consistent interpretation of the Hebrew warning against pride.
The Greek translation maintains the focus on the futility of human boasting, aligning closely with the original Hebrew intent.
In plain words — the whole versegenerated
Jeremiah 9:23 shares a message from the LORD that warns against boasting in wisdom, strength, or wealth. Instead, true pride should come from knowing and understanding God, who values loving devotion and justice.
Frequently Asked Questionsgenerated
To boast in these areas means to take pride in human achievements, which the LORD warns against, suggesting that such pride is misplaced.
Knowing the LORD is presented as the true source of value and worth, contrasting with the fleeting nature of human accomplishments.
This verse echoes themes found throughout Scripture, where humility and reliance on God are consistently emphasized over human pride.
We are encouraged to evaluate what we take pride in and to focus on our relationship with God rather than our own achievements.
Reflection Questionsgenerated
- In what areas of my life do I find myself boasting or taking pride?
- How can I cultivate a deeper understanding of God in my daily life?
- What does it mean to rely on God's strength rather than my own?
- How can I encourage others to find their worth in knowing God?
The early church on this verse — how the Fathers read it
Early Christian writers reference this verse to argue against pride and emphasize humility, drawing from its teachings to encourage a life focused on God.
Let us therefore, brethren, be of humble mind, laying aside all haughtiness, and pride, and foolishness, and angry feelings;Early Church Fathers on Jeremiah 9 →
Let us therefore be of humble mind, laying aside all haughtiness, pride and foolishness, and all angry feelings. Let us act according to that which is written, for the Holy Spirit says, “Let not the wise person glory in his wisdom,Early Church Fathers on Jeremiah 9 →
What is the philosophy that the apostle bids us shun? This, then, “the wisdom of the world is foolishness with God.” “The Lord knows the thoughts of the wise,Early Church Fathers on Jeremiah 9 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Jeremiah 9:23 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleThus saith the Lord, let not the wise man glory in his wisdom,.... Not in his natural wisdom, or knowledge of natural things: this is often but an appearance of wisdom, and is science falsely so
Read John Gill on Jeremiah 9 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryThus saith the LORD, Let not the wise man glory in his wisdom, neither let the mighty man glory in his might, let not the rich man glory in his riches: Let not the wise man glory in his wisdom -
Read Robert Jamieson on Jeremiah 9 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThe Jews did glory in the counsel of their wise men, the strength of the soldiers, and the wealth of their cities; but here God takes them off from their vain confidences, that neither their counsels and policy, , nor their forces and arms, ,17, nor their wealth or riches, , should be able to deliver them from being either destroyed or carried captive by the Chaldeans. In these, or some of these, men are apt to put their confidences, and neglect God their only succour in distress; and therefore he puts them upon that in the next verse.
Read Matthew Poole on Jeremiah 9 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsJeremiah 9:23 Thus saith the LORD, Let not the wise [man] glory in his wisdom, neither let the mighty [man] glory in his might, let not the rich [man] glory in his riches:Ver. 23. Let not the wise man glory in his wisdom,] q.d., You bear yourselves bold upon your wisdom, wealth, strength, and other such seeming supports and deceitful foundations, as if these could save you from the evils threatened. But all these will prove like a shadow that declineth - delightful, but deceitful; as will well appear at the hour of death. Charles V, whom, of all men, the world judged most happy, cursed his honours, a little before his death, his victories, trophies, and riches, saying, Abite hinc, abite…
Read John Trapp on Jeremiah 9 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(23) Let not the wise man glory in his wisdom.—The long prophecy of judgment had reached its climax. Now there comes the conclusion of the whole matter—that the one way of salvation is to renounce all reliance on the wisdom, greatness, wealth of the world, and to glory only in knowing Jehovah. The “wise man” is, as before in Jeremiah 8:9, and Jeremiah 9:12, the scribe, or recognised teacher of the people
Read Charles John Ellicott on Jeremiah 9 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 23. Let not the wise man glory in his wisdom] Because God is the Fountain of all good, neither wisdom, nor might, nor riches, nor prosperity can come but from or through him. Nothing can be more rational than that the Source of all our blessings should be acknowledged. Riches cannot deliver in the day of death; strength cannot avail against him; and as a shield against him, our wisdom is foolishness.
Read AdamClarke on Jeremiah 9 →CambridgeThe Cambridge Bible for Schools and Colleges23–26. See summary introducing the section. Piety alone is the source of true glory. Circumcision, as the mere external mark of the covenant, of itself brings no man, Jew or otherwise, favour with God. 23, 24, and 25, 26 form two detached utterances, which have no relation to this context, and we cannot now say where they should be placed. The former is quite in agreement with other sayings of the prophet (Jeremiah 8:9, Jeremiah 17:5 f., Jeremiah 22:13 ff.). It is accordingly retained as his by Gi. and Co., while Du. rejects it.
Read Cambridge on Jeremiah 9 →Albert Barnes1798–1870Barnes' Notes on the BibleTo the end of Jer. 10 the prophet urges upon the people the practical conclusion to be drawn from God’s righteous dealings with them. The three things on which men most pride themselves are shown in this verse to have proved vain.
Read Albert Barnes on Jeremiah 9 →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
This is what the LORD says: “Let not the wise man boast in his wisdom, nor the strong man in his strength, nor the wealthy man in his riches.
Yahweh says, “Don’t let the wise man glory in his wisdom. Don’t let the mighty man glory in his might. Don’t let the rich man glory in his riches.
This is what the LORD says: “Let not the wise man boast in his wisdom, nor the strong man in his strength, nor the wealthy man in his riches.
The Lord says, “Wise people should not boast that they are wise. Powerful people should not boast that they are powerful. Rich people should not boast that they are rich.
Tyndale line
¶ Thus saith the LORD, Let not the wise man glory in his wisdom, neither let the mighty man glory in his might, let not the rich man glory in his riches:
Thus saith Jehovah, Let not the wise man glory in his wisdom, neither let the mighty man glory in his might, let not the rich man glory in his riches;
Thus saith the LORD, Let not the wise man glory in his wisdom, neither let the mighty man glory in his might, let not the rich man glory in his riches:
Thus saith the LORD, Let not the wise man glory in his wisdom, neither let the mighty man glory in his might, let not the rich man glory in his riches:
Thus saith the Lord, Let not the wise man glory in his wisedome, nor the strong man glorie in his strength, neyther the riche man glorie in his riches.
Strictly literal
Thus saith Jehovah: Let not the wise glory in his wisdom, neither let the mighty glory in his might; let not the rich glory in his riches:
Thus said Jehovah: Let not the wise boast himself in his wisdom, Nor let the mighty boast himself in his might, Let not the rich boast himself in his riches,
Thus said YHWH: “Do not let the wise boast himself in his wisdom, || Nor let the mighty boast himself in his might, || Do not let the rich boast himself in his riches,
(9:22) Thus hath said the Lord, Let not the wise glorify himself in his wisdom, neither let the mighty man glorify himself in his might, let not the rich glorify himself in his riches;
Yahweh says this, “Do not let the wise man take pride in his wisdom, or the warrior in his might. Do not let the wealthy man take pride in his riches.
From the Latin
Thus saith the Lord: Let not the wise man glory in his wisdom, and let not the strong man glory in his strength, and let not the rich man glory in his riches:
Simplified
This is what the Lord says: The wise shouldn't boast about their wisdom. The strong shouldn't boast about their strength. The rich shouldn't boast about their riches.
This is the word of the Lord: Let not the wise man take pride in his wisdom, or the strong man in his strength, or the man of wealth in his wealth:
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 is supported by the Septuagint, where 14 of the 15 words match. The Dead Sea Scrolls show some restoration, but the core message aligns with the Masoretic Text, emphasizing the same themes of humility and reliance on God.
כֹּ֣ה׀ אָמַ֣ר יְהוָ֗ה אַל־ יִתְהַלֵּ֤ל חָכָם֙ בְּחָכְמָת֔וֹ וְאַל־ יִתְהַלֵּ֥ל הַגִּבּ֖וֹר בִּגְבֽוּרָת֑וֹ אַל־ יִתְהַלֵּ֥ל עָשִׁ֖יר בְּעָשְׁרֽוֹ׃
14 of the 15 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.
[כי] [אם] [בזאת] [יתהלל] [המתהלל] [השכל] [וידע] [אות׳י] [כי] [אני] [יהוה] [עשה] [חסד] משפט וצדקה בארץ כי [באלה] [חפצתי] [נאם] [יהוה]
3 words on the leather — 1 partly restored, 17 supplied entire by an editor.
Four traditions, not one. “On the leather” means the letters physically survive on the scroll, as against letters an editor has supplied to fill a hole in it — a restoration is a scholar’s reading, not a reading of the manuscript. Words in [square brackets] are supplied; the notes count them apart from what survives.
The map of this verse — what each word keeps company with
This is a map of two things, both counted rather than judged. Company kept: which words stand within three words of each of these, anywhere in the Hebrew Bible — the thicker the line, the more often the pair meet compared with chance. Built from: the words a word is made out of, taken from its own Strong’s entry. It is not a map of meaning: nothing here claims two words mean the same thing. Click any circle to see the numbers behind it.
Lexicons — every word in Jeremiah 9:23
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.
כֹּה (koh) is a demonstrative adverb meaning 'thus' or 'here.' It can indicate manner, place, or time, covering usages like 'thus,' 'here,' and 'until now.' The word is built from a prefix meaning 'like' and a root related to 'to be.' There is an Aramaic equivalent, כָּה (kah), which also means 'thus.'
כֹּה demonstr.adv. thus, here
of manner, thus
of place, here
of time, hitherto
base
H3541 כֹּה thus, here
3541 koh ko
from the prefix k and 1931; properly, like this, i.e. by
implication, (of manner) thus (or so); also (of place) here
(or hither); or (of time) now:--also, here, + hitherto, like,
on the other side, so (and much), such, on that manner, (on)
this (manner, side, way, way and that way), + mean while,
yonder.
see HEBREW for 01931
כֹּה (koh) — thus.
1) thus, here, in this manner
1a) thus, so
1b) here, here and there
1c) until now, until now...until then, meanwhile
Aramaic equivalent: kah (כָּה "thus" H3542)
HD — AdverbHD
אָמַר (amar) is a Hebrew verb meaning 'to say' or 'to utter,' with a broad range of uses including to promise, command, or even boast. It appears in various forms, such as in the Qal (to say), Niphal (to be told), and Hiphil (to avow). The entries highlight its versatility in both spoken and internal contexts, though no specific verse is noted.
אָמַר 5287 vb. utter, say
Qal
Say
Say in the heart (= think)
Promise
Command (esp. late)
Niph. be said, told
Hiph. avow, avouch (lit. cause to declare)
Hithp. act proudly, boast
base
H559 אָמַר utter, say .. Say
. Say in the heart (= think)
. Promise
. Command (esp. late)
. be said, told
. avow, avouch (lit. cause to declare)
. act proudly, boast
559 'amar aw-mar'
a primitive root; to say (used with great
latitude):--answer, appoint, avouch, bid, boast self, call,
certify, challenge, charge, + (at the, give) command(-ment),
commune, consider, declare, demand, X desire, determine, X
expressly, X indeed, X intend, name, X plainly, promise,
publish, report, require, say, speak (against, of), X still, X
suppose, talk, tell, term, X that is, X think, use (speech),
utter, X verily, X yet.
אָמַר (a.mar) — to say.
1) to say, speak, utter
1a) (Qal) to say, to answer, to say in one's heart, to think, to command, to promise, to intend
1b) (Niphal) to be told, to be said, to be called
1c) (Hithpael) to boast, to act proudly
1d) (Hiphil) to avow, to avouch
Aramaic equivalent: a.mar (אֲמַר "to say" H0560)
HVqp3ms — Verb · Qal · perfect third person masculine singularHVqp3ms
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
אַל (al) is a negative particle meaning 'not' or 'no,' often used to express a wish or prohibition rather than an objective fact. It can also function as a noun meaning 'nothing.' The lexicons highlight its use in various contexts, including deprecative forms, but do not show significant disagreement.
אַל adv. of negation, denying however, not objectively as a fact, but subjectively as a wish, expressing therefore a deprecation or prohibition
base
H408 אַל adv. of negation, denying however, not objectively as a fact, but subjectively as a wish, expressing therefore a deprecation or prohibition
408 'al al
a negative particle (akin to 3808); not (the qualified
negation, used as a deprecative); once (Job 24:25) as a noun,
nothing:--nay, neither, + never, no ,nor, not, nothing
(worth), rather than.
see HEBREW for 03808
אַל (al) — not.
1) not, no, nor, neither, nothing (as wish or preference)
1a) do not, let not (with a verb)
1b) let there not be (with a verb understood)
1c) not, no (with substantive)
1d) nothing (as substantive)
Aramaic equivalent: al (אַל "not" H0409)
HTn — ParticleHTn
The Hebrew word הָלַל (halal) is a primitive root that encompasses meanings related to shining, boasting, and foolishness. It can signify to praise or celebrate, often in a clamorously foolish manner, and includes the idea of making a boast or being made a fool of. The entries indicate a range of uses, from expressing God's favor to acting madly.
[הָלַל] vb. shine
Qal when it, viz. his lamp, shone upon my head, fig. of God’s favour.
Hiph. flash forth light
base
[הָלַל] vb. be boastful, Pi. praise
Qal be boastful
Pi.
praise man or woman
usually praise י׳
appar. boast, make one’s boast
Pu. be praised
Hithpa. glory, boast, make one’s boast
Po‛el make into a fool, make a fool of
Po‛al of laughter I said, It is mad (folly)
Hithpo. act madly, or like a madman
base
H1984a הָלַל shine H1984b הָלַל be boastful, Pi. praise H1984c הָלַל be boastful, Pi. praise .be boastful
. . praise man or woman
. usually praise י׳
. appar. boast, make one’s boast
. be praised
. glory, boast, make one’s boast
.make into a fool, make a fool of
.of laughter I said, It is mad (folly)
. act madly, or like a madman
1984 halal haw-lal'
a primitive root; to be clear (orig. of sound, but usually of
color); to shine; hence, to make a show, to boast; and thus to
be (clamorously) foolish; to rave; causatively, to celebrate;
also to stultify:--(make) boast (self), celebrate, commend,
(deal, make), fool(- ish, -ly), glory, give (light), be (make,
feign self) mad (against), give in marriage, (sing, be worthy
of) praise, rage, renowned, shine.
הָלַל (ha.lal) — to shine.
1) to shine
1a) (Qal) to shine (fig. of God's favour)
1b) (Hiphil) to flash forth light
הָלַל (ha.lal) — to boast: praise.
: praise
1) to praise, boast, be boastful
1a) (Qal)
1a1) to be boastful
1a2) boastful ones, boasters (participle)
1b) (Piel)
1b1) to praise
1b2) to boast, make a boast
1c) (Pual)
1c1) to be praised, be made praiseworthy, be commended, be worthy of praise
1d) (Hithpael) to boast, glory, make one's boast
הָלַל (ha.lal) — to be foolish.
1) (Poel) to make a fool of, make into a fool
1f) (Hithpoel) to act madly, act like a madman
הָלַל (ha.lal) — to boast: boast.
: boast
1) to praise, boast, be boastful
1a) (Qal)
1a1) to be boastful
1a2) boastful ones, boasters (participle)
1b) (Piel)
1b1) to praise
1b2) to boast, make a boast
1c) (Pual)
1c1) to be praised, be made praiseworthy, be commended, be worthy of praise
V-Hithpael-Imperf-3ms — Verb · Hithpael · jussive third person masculine singularHVtj3ms
bost (halal, "to praise"; kauchaomai, "to vaunt oneself," used both in a good and a bad sense): To praise God: "In God have we made our boast all the day long" (Ps 44:8); to praise oneself, to vaunt (Ps 10:3). In the New Testament the Revised Version (British and American) frequently translates "glory," where the King James Version has "boast," in a good sense (2Co 7:14). In the sense of self-righteousness (Eph 2:9; Ro 2:17,23). Boaster (alazon, "a braggart") occurs in the King James Version (Ro 1:30; 2Ti 3:2); the…
The Hebrew word חָכָם (*chakam*) means 'wise' and encompasses various aspects of wisdom, including skillfulness in technical work, shrewdness, and ethical understanding. It can refer to a class of learned individuals, including those involved in astrology and magic. The word is derived from a related term, חָכַם (*chakam*), which also relates to intelligence and craftiness.
חָכָם adj. wise
skilful in technical work
wise in the administration of affairs
shrewd, crafty, cunning
pl. class of learned and shrewd men, incl. astrologers, magicians and the like
prudent
wise, ethically and religiously
base
H2450 חָכָם wise . skilful in technical work
. wise in the administration of affairs
. shrewd, crafty, cunning
. pl. class of learned and shrewd men, incl. astrologers, magicians and the like
. prudent
. wise, ethically and religiously
2450 chakam khaw-kawm'
from 2449; wise, (i.e. intelligent, skilful or
artful):--cunning (man), subtil, ((un-)), wise((hearted),
man).
see HEBREW for 02449
חָכָם (cha.kham) — wise.
1) wise, wise (man)
1a) skilful (in technical work)
1b) wise (in administration)
1c) shrewd, crafty, cunning, wily, subtle
1d) learned, shrewd (class of men)
1e) prudent
1f) wise (ethically and religiously)
HAamsa — HAamsa
חָכְמָה (chokmah) means wisdom and encompasses various forms of skill, including in war and administration, as well as shrewdness and ethical prudence. It is built from the root word for wisdom, חָכַם (chakam). The term appears in contexts related to both practical and religious matters.
חָכְמָה n.f. wisdom
skill in war
wisdom, in administration
shrewdness, wisdom
wisdom, prudence in religious affairs
wisdom, ethical and religious
base
H2451 חָכְמָה wisdom . skill in war
. wisdom, in administration
. shrewdness, wisdom
. wisdom, prudence in religious affairs
. wisdom, ethical and religious
2451 chokmah khok-maw'
from 2449; wisdom (in a good sense):--skilful, wisdom,
wisely, wit.
see HEBREW for 02449
חׇכְמָה (chokh.mah) — wisdom.
1) wisdom
1a) skill (in war)
1b) wisdom (in administration)
1c) shrewdness, wisdom
1d) wisdom, prudence (in religious affairs)
1e) wisdom (ethical and religious)
HR/Ncfsc/Sp3ms — Preposition · noun common feminine singular construct · suffixHR/Ncfsc/Sp3ms
אַל (al) is a negative particle meaning 'not' or 'no,' often used to express a wish or prohibition rather than an objective fact. It can also function as a noun meaning 'nothing.' The lexicons highlight its use in various contexts, including deprecative forms, but do not show significant disagreement.
אַל adv. of negation, denying however, not objectively as a fact, but subjectively as a wish, expressing therefore a deprecation or prohibition
base
H408 אַל adv. of negation, denying however, not objectively as a fact, but subjectively as a wish, expressing therefore a deprecation or prohibition
408 'al al
a negative particle (akin to 3808); not (the qualified
negation, used as a deprecative); once (Job 24:25) as a noun,
nothing:--nay, neither, + never, no ,nor, not, nothing
(worth), rather than.
see HEBREW for 03808
אַל (al) — not.
1) not, no, nor, neither, nothing (as wish or preference)
1a) do not, let not (with a verb)
1b) let there not be (with a verb understood)
1c) not, no (with substantive)
1d) nothing (as substantive)
Aramaic equivalent: al (אַל "not" H0409)
HC/Tn — Conjunction · particleHC/Tn
The Hebrew word הָלַל (halal) is a primitive root that encompasses meanings related to shining, boasting, and foolishness. It can signify to praise or celebrate, often in a clamorously foolish manner, and includes the idea of making a boast or being made a fool of. The entries indicate a range of uses, from expressing God's favor to acting madly.
[הָלַל] vb. shine
Qal when it, viz. his lamp, shone upon my head, fig. of God’s favour.
Hiph. flash forth light
base
[הָלַל] vb. be boastful, Pi. praise
Qal be boastful
Pi.
praise man or woman
usually praise י׳
appar. boast, make one’s boast
Pu. be praised
Hithpa. glory, boast, make one’s boast
Po‛el make into a fool, make a fool of
Po‛al of laughter I said, It is mad (folly)
Hithpo. act madly, or like a madman
base
H1984a הָלַל shine H1984b הָלַל be boastful, Pi. praise H1984c הָלַל be boastful, Pi. praise .be boastful
. . praise man or woman
. usually praise י׳
. appar. boast, make one’s boast
. be praised
. glory, boast, make one’s boast
.make into a fool, make a fool of
.of laughter I said, It is mad (folly)
. act madly, or like a madman
1984 halal haw-lal'
a primitive root; to be clear (orig. of sound, but usually of
color); to shine; hence, to make a show, to boast; and thus to
be (clamorously) foolish; to rave; causatively, to celebrate;
also to stultify:--(make) boast (self), celebrate, commend,
(deal, make), fool(- ish, -ly), glory, give (light), be (make,
feign self) mad (against), give in marriage, (sing, be worthy
of) praise, rage, renowned, shine.
הָלַל (ha.lal) — to shine.
1) to shine
1a) (Qal) to shine (fig. of God's favour)
1b) (Hiphil) to flash forth light
הָלַל (ha.lal) — to boast: praise.
: praise
1) to praise, boast, be boastful
1a) (Qal)
1a1) to be boastful
1a2) boastful ones, boasters (participle)
1b) (Piel)
1b1) to praise
1b2) to boast, make a boast
1c) (Pual)
1c1) to be praised, be made praiseworthy, be commended, be worthy of praise
1d) (Hithpael) to boast, glory, make one's boast
הָלַל (ha.lal) — to be foolish.
1) (Poel) to make a fool of, make into a fool
1f) (Hithpoel) to act madly, act like a madman
הָלַל (ha.lal) — to boast: boast.
: boast
1) to praise, boast, be boastful
1a) (Qal)
1a1) to be boastful
1a2) boastful ones, boasters (participle)
1b) (Piel)
1b1) to praise
1b2) to boast, make a boast
1c) (Pual)
1c1) to be praised, be made praiseworthy, be commended, be worthy of praise
HVtj3ms — Verb · Hithpael · jussive third person masculine singularHVtj3ms
bost (halal, "to praise"; kauchaomai, "to vaunt oneself," used both in a good and a bad sense): To praise God: "In God have we made our boast all the day long" (Ps 44:8); to praise oneself, to vaunt (Ps 10:3). In the New Testament the Revised Version (British and American) frequently translates "glory," where the King James Version has "boast," in a good sense (2Co 7:14). In the sense of self-righteousness (Eph 2:9; Ro 2:17,23). Boaster (alazon, "a braggart") occurs in the King James Version (Ro 1:30; 2Ti 3:2); the…
גִּבּוֹר (gibbor) means strong or mighty, and can refer to a powerful person, such as a warrior or chief. It is built from a root that implies strength and valor, covering meanings related to strength and bravery. The entries consistently emphasize its use to describe a strong man or mighty figure.
גִּבּוֹר 159 adj. strong, mighty
base
H1368 גִּבּוֹר strong, mighty
1368 gibbowr ghib-bore'
or (shortened) gibbor {ghib-bore'}; intensive from the same
as 1397; powerful; by implication, warrior, tyrant:--
champion, chief, X excel, giant, man, mighty (man, one),
strong (man), valiant man.
see HEBREW for 01397
גִּבּוֹר (gib.bor) — mighty man.
adj
1) strong, mighty
n m
2) strong man, brave man, mighty man
HTd/Ncmsa — Particle · noun common masculine singular absoluteHTd/Ncmsa
גְּבוּרָה (gbuwrah) refers to strength or might, encompassing concepts of valor and bravery. It is derived from a root related to force and power, often used in a figurative sense. The term can denote not only human strength but also the might of God, highlighting its significance in both personal and divine contexts.
גְּבוּרָה 61 n.f. strength, might
strength
might, valour
might of God
base
H1369 גְּבוּרָה strength, might
1369 gbuwrah gheb-oo-raw'
feminine passive participle from the same as 1368; force
(literally or figuratively); by implication, valor, victory:--
force, mastery, might, mighty (act, power), power, strength.
see HEBREW for 01368
גְּבוּרָה (ge.vu.rah) — might.
1) strength, might
1a) strength
1b) might, valour, bravery
1c) might, mighty deeds (of God)
Aramaic equivalent: ge.vu.rah (גְּבוּרָה "might" H1370)
HR/Ncfsc/Sp3ms — Preposition · noun common feminine singular construct · suffixHR/Ncfsc/Sp3ms
אַל (al) is a negative particle meaning 'not' or 'no,' often used to express a wish or prohibition rather than an objective fact. It can also function as a noun meaning 'nothing.' The lexicons highlight its use in various contexts, including deprecative forms, but do not show significant disagreement.
אַל adv. of negation, denying however, not objectively as a fact, but subjectively as a wish, expressing therefore a deprecation or prohibition
base
H408 אַל adv. of negation, denying however, not objectively as a fact, but subjectively as a wish, expressing therefore a deprecation or prohibition
408 'al al
a negative particle (akin to 3808); not (the qualified
negation, used as a deprecative); once (Job 24:25) as a noun,
nothing:--nay, neither, + never, no ,nor, not, nothing
(worth), rather than.
see HEBREW for 03808
אַל (al) — not.
1) not, no, nor, neither, nothing (as wish or preference)
1a) do not, let not (with a verb)
1b) let there not be (with a verb understood)
1c) not, no (with substantive)
1d) nothing (as substantive)
Aramaic equivalent: al (אַל "not" H0409)
HTn — ParticleHTn
The Hebrew word הָלַל (halal) is a primitive root that encompasses meanings related to shining, boasting, and foolishness. It can signify to praise or celebrate, often in a clamorously foolish manner, and includes the idea of making a boast or being made a fool of. The entries indicate a range of uses, from expressing God's favor to acting madly.
[הָלַל] vb. shine
Qal when it, viz. his lamp, shone upon my head, fig. of God’s favour.
Hiph. flash forth light
base
[הָלַל] vb. be boastful, Pi. praise
Qal be boastful
Pi.
praise man or woman
usually praise י׳
appar. boast, make one’s boast
Pu. be praised
Hithpa. glory, boast, make one’s boast
Po‛el make into a fool, make a fool of
Po‛al of laughter I said, It is mad (folly)
Hithpo. act madly, or like a madman
base
H1984a הָלַל shine H1984b הָלַל be boastful, Pi. praise H1984c הָלַל be boastful, Pi. praise .be boastful
. . praise man or woman
. usually praise י׳
. appar. boast, make one’s boast
. be praised
. glory, boast, make one’s boast
.make into a fool, make a fool of
.of laughter I said, It is mad (folly)
. act madly, or like a madman
1984 halal haw-lal'
a primitive root; to be clear (orig. of sound, but usually of
color); to shine; hence, to make a show, to boast; and thus to
be (clamorously) foolish; to rave; causatively, to celebrate;
also to stultify:--(make) boast (self), celebrate, commend,
(deal, make), fool(- ish, -ly), glory, give (light), be (make,
feign self) mad (against), give in marriage, (sing, be worthy
of) praise, rage, renowned, shine.
הָלַל (ha.lal) — to shine.
1) to shine
1a) (Qal) to shine (fig. of God's favour)
1b) (Hiphil) to flash forth light
הָלַל (ha.lal) — to boast: praise.
: praise
1) to praise, boast, be boastful
1a) (Qal)
1a1) to be boastful
1a2) boastful ones, boasters (participle)
1b) (Piel)
1b1) to praise
1b2) to boast, make a boast
1c) (Pual)
1c1) to be praised, be made praiseworthy, be commended, be worthy of praise
1d) (Hithpael) to boast, glory, make one's boast
הָלַל (ha.lal) — to be foolish.
1) (Poel) to make a fool of, make into a fool
1f) (Hithpoel) to act madly, act like a madman
הָלַל (ha.lal) — to boast: boast.
: boast
1) to praise, boast, be boastful
1a) (Qal)
1a1) to be boastful
1a2) boastful ones, boasters (participle)
1b) (Piel)
1b1) to praise
1b2) to boast, make a boast
1c) (Pual)
1c1) to be praised, be made praiseworthy, be commended, be worthy of praise
HVtj3ms — Verb · Hithpael · jussive third person masculine singularHVtj3ms
bost (halal, "to praise"; kauchaomai, "to vaunt oneself," used both in a good and a bad sense): To praise God: "In God have we made our boast all the day long" (Ps 44:8); to praise oneself, to vaunt (Ps 10:3). In the New Testament the Revised Version (British and American) frequently translates "glory," where the King James Version has "boast," in a good sense (2Co 7:14). In the sense of self-righteousness (Eph 2:9; Ro 2:17,23). Boaster (alazon, "a braggart") occurs in the King James Version (Ro 1:30; 2Ti 3:2); the…
עָשִׁיר (ashiyr) means 'rich' and can refer to wealth in both a literal and figurative sense. It is primarily used as a noun to denote a rich person or the wealthy. The word is derived from another Hebrew root, but the entries do not provide further details on its usage in specific verses.
עָשִׁיר rich; usu. n. m. the rich
base
H6223 עָשִׁיר rich; usu. n. m. the rich
6223 `ashiyr aw-sheer'
from 6238; rich, whether literal or figurative
(noble):--rich (man).
see HEBREW for 06238
עָשִׁיר (a.shir) — rich.
adj
1) rich, wealthy
n
2) the rich, the wealthy, rich man
HAamsa — HAamsa
עֹ֫שֶׁר (osher) primarily means 'riches' or 'wealth.' It is derived from the root word associated with abundance. The entries consistently emphasize its meaning related to material wealth, with no significant disagreement among lexicons.
H6239 עֹ֫שֶׁר riches
6239 `osher o'-sher
from 6238; wealth:--X far (richer), riches.
see HEBREW for 06238
עֹ֫שֶׁר (o.sher) — riches.
wealth, riches
HR/Ncmsc/Sp3ms — Preposition · noun common masculine singular construct · suffixHR/Ncmsc/Sp3ms