Lamentations 5:12 — Word Study
WLCשָׂרִים֙ בְּיָדָ֣ם נִתְל֔וּ פְּנֵ֥י זְקֵנִ֖ים לֹ֥א נֶהְדָּֽרוּ׃
BSA◂Princessar [rulers, leaders] have been hung uptâlâh■ [executed, put to death] by their handsyâd [power, authority] elderszâqên [old men, respected leaders] receive nolôʼ [are given, shown] respectpânîym [no honor, no dignity, not honoured]
| Greek | English | Parsing |
|---|---|---|
| שָׂרִים֙ | princes | Noun common, masculine plural absolute |
| בְּיָדָ֣ם | by hand their | Preposition, noun common both singular construct, suffix |
| נִתְל֔וּ | they have been hanged | Verb, Niphal, perfect third person common plural |
| פְּנֵ֥י | [the] face of | Noun common, masculine plural construct |
| זְקֵנִ֖ים | elders | Adj |
| לֹ֥א | not | Particle |
| נֶהְדָּֽרוּ׃ | they have been honored | Verb, Niphal, perfect third person common plural |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Princes have been hung up by their hands; elders receive no respect. |
| KJV | Princes are hanged up by their hand: the faces of elders were not honoured. |
| ASV | Princes were hanged up by their hand: The faces of elders were not honored. |
| YLT | Princes by their hand have been hanged, The faces of elders have not been honoured. |
| WEB | Princes were hanged up by their hands. The faces of elders were not honored. |
| BBE | Their hands put princes to death by hanging: the faces of old men were not honoured. |
Where they part company is זְקֵנִ֖ים — see How Translations Differ.
The main clause is followed by a prepositional phrase explaining how the princes were treated and a noun phrase indicating the elders' lack of respect.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectשַׂר
verbתָּלָה
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 — Lamentations 5:12
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 Lament over Jerusalemgenerated
Lamentations 5:12 reflects the sorrow of a community witnessing the downfall of their leaders and the loss of respect for their elders. This verse highlights the consequences of their collective sin and the resulting devastation in Jerusalem, where authority figures are treated with contempt, and the wisdom of the elders is disregarded. The surrounding verses also depict the broader suffering of the city, emphasizing the depth of despair among the people.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Lamentations 2:10–20 | The elders of the Daughter of Zion sit on the ground in silence. They have thrown dust on their heads and put on sackcloth. The young women of Jerusalem have bowed their heads to the ground. |
| 2 | Lamentations 4:16 | The presence of the LORD has scattered them; He regards them no more. The priests are shown no honor; the elders find no favor. |
| 3 | Isaiah 47:6 | I was angry with My people; I profaned My heritage, and I placed them under your control. You showed them no mercy; even on the elderly you laid a most heavy yoke. |
| 4 | Jeremiah 39:6–7 | There at Riblah the king of Babylon slaughtered the sons of Zedekiah before his eyes, and he also killed all the nobles of Judah. |
| 5 | Jeremiah 52:10–11 | There at Riblah the king of Babylon slaughtered the sons of Zedekiah before his eyes, and he also killed all the officials of Judah. |
The Treasury of Scripture Knowledge — 5 references, hung on the phrase they belong to
The Key Word — שָׂרִים֙, sa.Rimgenerated
The word שָׂרִים (sa.Rim) is a masculine plural noun derived from the root meaning 'to rule.' It refers to leaders or rulers, encompassing various ranks such as princes, military commanders, and officials. In this context, it signifies those in positions of authority who have fallen from grace and are now subjected to humiliation.
The parsing indicates that it is a common noun in the plural form, emphasizing the collective nature of these rulers. Their hanging signifies a severe punishment, reflecting the dire state of leadership in Jerusalem.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, which uses princes for שָׂרִים and elders for זְקֵנִ֖ים. Other translations, like the BBE, use old men for זְקֵנִ֖ים, showing a slight variation in how the term is interpreted.
The translations agree on the gravity of the situation, but the choice of words reflects different nuances in understanding the roles of these figures in society.
Sentence Structuregenerated
The finite verb נִתְל֔וּ (they have been hanged) governs the main clause, with two phrases modifying it: a prepositional phrase בְּיָדָ֣ם (by their hands) indicating the method of execution, and a noun phrase פְּנֵ֥י זְקֵנִ֖ים ([the] face of elders) describing the lack of respect shown to the elders.
The structure emphasizes the contrast between the fate of the rulers and the treatment of the elders, highlighting the breakdown of societal respect and authority.
Septuagint Backgroundgenerated
The Septuagint translates שָׂרִים as ἄρξοντες (rulers), indicating a similar understanding of authority figures. This choice aligns with the Hebrew meaning but may reflect a broader interpretation of leadership.
The translation of נִתְל֔וּ as ἐκρεμάσθησαν (they were hanged) carries the same connotation of execution, showing a consistent portrayal of the dire consequences faced by these leaders.
In plain words — the whole versegenerated
Lamentations 5:12 describes a tragic scene where leaders are executed and elders are not respected. This reflects the overall despair in Jerusalem, where authority has crumbled, and the wisdom of the aged is ignored.
Frequently Asked Questionsgenerated
It signifies a severe punishment for leaders who have failed their people, illustrating the collapse of authority in Jerusalem.
The lack of respect for elders indicates a breakdown in societal values and the loss of reverence for wisdom and experience.
This verse captures the despair and chaos in Jerusalem, where the traditional structures of leadership and respect have been dismantled.
It serves as a reminder of the consequences of moral failure and the importance of honoring those in positions of authority and wisdom.
Reflection Questionsgenerated
- In what ways do I see authority figures being disrespected in my community today?
- How can I show greater respect for the elders and leaders in my life?
- What lessons can I learn from the downfall of leadership in Jerusalem?
- How can I contribute to restoring respect and honor in my community?
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Lamentations 5:12 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BiblePrinces are hanged up by their hand,.... According to some, as Aben Ezra observes, by the hand of the servants before mentioned; however, by the hand of the Chaldeans or Babylonians; see Jeremiah 52:10.
Read John Gill on Lamentations 5 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryPrinces are hanged up by their hand: the faces of elders were not honoured. Princes are hanged up by their hand - a piece of wanton cruelty invented by the Chaldeans.
Read Robert Jamieson on Lamentations 5 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleMost probably by the enemies’ hands, though some would have it by their hands, intimating a more sharp and lingering death. Hanging was an ancient way in the Eastern countries of putting malefactors to death, .
Read Matthew Poole on Lamentations 5 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsLamentations 5:12 Princes are hanged up by their hand: the faces of elders were not honoured.Ver. 12. Princes are hanged up by the hand.] Made to die a dog’ s death, and, as some will have it, by their own hands, αυτοχειρες. The faces of the elders were not honoured.] “ Magna fuit quondam capitis reverentia cani: Inque suo precio ruga senilis erat, ” - Ovid. But now it was otherwise with the Jewish elders, who haply were not worthy of their years, as we say; like as the princes had done wickedly with both hands earnestly, and were therefore not undeservedly hanged up hy the hand; but if Quakers among us might have their way, our families, saith one, would soon be like the cabins of the…
Read John Trapp on Lamentations 5 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(12) Princes are hanged . . .—The words point to the shameless exposure of the bodies of the dead. (Comp. the treatment of Saul and his sons in 1 Samuel 31:10-12.) This was the common practice of the Assyrian kings (Records of the Past, i. 38). Neither age nor dignity (both are implied in the word “elders”) was any safeguard against atrocities, either in life or death.
Read Charles John Ellicott on Lamentations 5 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 12. Princes are hanged up by their hand] It is very probable that this was a species of punishment. They were suspended from hooks in the wall by their hands till they died through torture and exhaustion. The body of Saul was fastened to the wall of Bethshan, probably in the same way; but his head had already been taken off. They were hung in this way that they might be devoured by the fowls of the air. It was a custom with the Persians after they had slain, strangled, or beheaded their enemies, to hang their bodies upon poles, or empale them. In this way they treated Histiaeus of Miletum, and Leonidas of Lacedaemon. See Herodot. lib. vi. c. 30, lib. vii. c. 238.
Read AdamClarke on Lamentations 5 →CambridgeThe Cambridge Bible for Schools and Colleges12. The reference may either be to impalement after death, or to torture in order, as Pe. suggests, to obtain information as to hidden treasure. Both death by crucifixion and subsequent impalement were regarded with the utmost abhorrence by the Jews. For the former see Deuteronomy 21:23.
Read Cambridge on Lamentations 5 →Albert Barnes1798–1870Barnes' Notes on the BibleAfter the princes had been put to death their bodies were hung up by the hand to expose them to public contumely. Old age, again, no more availed to shield men from shameful treatment than the high rank of the princes.
Read Albert Barnes on Lamentations 5 →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
Princes have been hung up by their hands; elders receive no respect.
Princes were hanged up by their hands. The faces of elders were not honored.
Princes have been hung up by their hands; elders receive no respect.
Princes were hung by their hands; elders were mistreated.
Tyndale line
Princes are hanged up by their hand: the faces of elders were not honoured.
Princes were hanged up by their hand: The faces of elders were not honored.
Princes were hanged up by their hand: the faces of elders were not honoured.
Princes were hanged by their hand: the faces of elders were not honored.
The princes are hanged vp by their hande: the faces of the elders were not had in honour.
Strictly literal
Princes were hanged up by their hand; the faces of elders were not honoured.
Princes by their hand have been hanged, The faces of elders have not been honoured.
Princes have been hanged by their hand, || Elderly faces have not been honored.
Princes were hanged up by their hand: the faces of elders were not honored.
Princes are hung up by their own hands, and no honor is shown to the elders.
From the Latin
The princes were hanged up by their hand: they did not respect the persons of the ancient.
Simplified
Princes have been hung up by their hands; they show elders no respect.
Their hands put princes to death by hanging: the faces of old men were not honoured.
Word by word, the decisions they made
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 reads שָׂרִים֙ בְּיָדָ֣ם נִתְל֔וּ פְּנֵ֥י זְקֵנִ֖ים לֹ֥א נֶהְדָּֽרוּ׃, while the Septuagint matches six of the seven words. The Dead Sea Scrolls show a similar text, with some words restored by an editor, indicating a strong consistency among these ancient witnesses.
שָׂרִים֙ בְּיָדָ֣ם נִתְל֔וּ פְּנֵ֥י זְקֵנִ֖ים לֹ֥א נֶהְדָּֽרוּ׃
6 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.
שרים ביד׳ם נתלו [פני] [זקנים] לא נהדרו
4 words on the leather — 1 partly restored, 2 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 Lamentations 5:12
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.
שַׂר (sar) refers to a leader or ruler, encompassing a range of meanings from prince and chief to official and captain. It denotes various ranks, including military commanders and religious leaders, and can also imply a noble or merchant of high status. The word is derived from a root meaning 'to rule'.
שַׂר 420 n.m. chieftain, chief, ruler, official, captain, prince
base
H8269 שַׂר chieftain, chief, ruler, official, captain, prince
8269 sar sar
from 8323; a head person (of any rank or class):--captain
(that had rule), chief (captain), general, governor, keeper,
lord, ((-task- ))master, prince(-ipal), ruler, steward.
see HEBREW for 08323
שַׂר (sar) — ruler.
1) prince, ruler, leader, chief, chieftain, official, captain
1a) chieftain, leader
1b) vassal, noble, official (under king)
1c) captain, general, commander (military)
1d) chief, head, overseer (of other official classes)
1e) heads, princes (of religious office)
1f) elders (of representative leaders of people)
1g) merchant-princes (of rank and dignity)
1h) patron-angel
1i) Ruler of rulers (of God)
1j) warden
N-mp — Noun common · masculine plural absoluteHNcmpa
יָד (yad) means 'hand' and can also refer to strength or power in a figurative sense. It encompasses various technical uses, such as a sign or monument, parts or shares, and even specific components in construction, like axle-trees and supports for the laver. The word is versatile, appearing in both literal and metaphorical contexts.
יָד 1604 n.f. hand
hand
Fig. = strength, power
Fig. = side
יָד is used in various special, technical senses:—
sign, monument
part, fractional part or share
time, repetition
axle-trees
stays, supports for laver
tenons on sides of boards of tabernacle
a (beckoning) hand
יַד with prep.
base
H3027 יָד hand . hand
. Fig. = strength, power
. Fig. = side
. יָד is used in various special, technical senses:— . sign, monument
. part, fractional part or share
. time, repetition
. axle-trees
. stays, supports for laver
. tenons on sides of boards of tabernacle
. a (beckoning) hand
. יַד with prep.
3027 yad yawd
a primitive word; a hand (the open one (indicating power,
means, direction, etc.), in distinction from 3709, the closed
one); used (as noun, adverb, etc.) in a great variety of
applications, both literally and figuratively, both proximate
and remote (as follows):--(+ be) able, X about, + armholes,
at, axletree, because of, beside, border, X bounty, + broad,
(broken-)handed, X by, charge, coast, + consecrate, +
creditor, custody, debt, dominion, X enough, + fellowship,
force, X from, hand(-staves, -y work), X he, himself, X in,
labour, + large, ledge, (left-)handed, means, X mine,
ministry, near, X of, X order, ordinance, X our, parts, pain,
power, X presumptuously, service, side, sore, state, stay,
draw with strength, stroke, + swear, terror, X thee, X by
them, X themselves, X thine own, X thou, through, X throwing,
+ thumb, times, X to, X under, X us, X wait on, (way-)side,
יָד (yad) — hand.
: hand/arm[anatomy]
1) hand
1a) hand (of man)
1b) strength, power (fig.)
1c) side (of land), part, portion (metaph.) (fig.)
1d) (various special, technical senses)
1d1) sign, monument
1d2) part, fractional part, share
1d3) time, repetition
1d4) axle-trees, axle
1d5) stays, support (for laver)
1d6) tenons (in tabernacle)
1d7) a phallus, a hand (meaning unsure)
1d8) wrists
יָד (yad) — hand: power.
: hand/arm[anatomy]
1) hand
1a) hand (of man)
1b) strength, power (fig.)
1c) side (of land), part, portion (metaph.) (fig.)
1d) (various special, technical senses)
1d1) sign, monument
1d2) part, fractional part, share
1d3) time, repetition
1d4) axle-trees, axle
1d5) stays, support (for laver)
1d6) tenons (in tabernacle)
1d7) a phallus, a hand (meaning unsure)
1d8) wrists
יָד (yad) — hand: themselves.
: hand/arm[anatomy]
1) hand
1a) hand (of man)
1b) strength, power (fig.)
Prep | N-cs | Suff — Preposition · noun common both singular construct · suffixHR/Ncbsc/Sp3mp
תָּלָה (talah) is a Hebrew verb meaning to hang. It encompasses various usages, including hanging objects, putting someone to death by hanging, and displaying items. The entries indicate its forms in different stems, such as Qal (to hang), Niphal (to be hanged), and Piel (to hang up for display).
תָּלָה vb. hang
Qal hang
Niph. princes have been hung up by their hands
Pi. hang up for display
base
H8518 תָּלָה hang
8518 talah taw-law'
a primitive root; to suspend (especially to gibbet):--hang
(up).
תָּלָה (ta.lah) — to hang.
1) to hang
1a) (Qal)
1a1) to hang
1a1a) to hang up (any object)
1a1b) to put to death by hanging
1b) (Niphal) to be hanged
1c) (Piel) to hang, hang up (for display)
V-Niphal-Perf-3cp — Verb · Niphal · perfect third person common pluralHVNp3cp
The Hebrew word פָּנֶה (*pāneh*) is a noun meaning 'face' or 'presence,' and it appears in various contexts, including the faces of seraphim and animals, as well as the surface of the ground. It can also function as an adverb meaning 'before' or 'in front of.' The word is built from a root that suggests turning or facing, and it encompasses a wide range of applications, both literal and figurative.
[פָּנֶה], pl. פָּנִים 2123 n.m. face, also faces
face, faces
presence, person
technically, see one's face, i.e. appear before one, in one's presence
face of seraphim
face of animals
face (= surface) of ground
as adv.loc. before
for other phrases
with prepositions
base
H6440 פָּנֶה, pl. פָּנִים face, also faces . . face, faces
. . presence, person
. technically, see one's face, i.e. appear before one, in one's presence
. face of seraphim
. face of animals
. face (= surface) of ground
. as adv. loc. before
. for other phrases
. with prepositions
6440 paniym paw-neem'
plural (but always as singular) of an unused noun (paneh
{paw-neh'}; from 6437); the face (as the part that turns);
used in a great variety of applications (literally and
figuratively); also (with prepositional prefix) as a
preposition (before, etc.):--+ accept, a-(be- )fore(-time),
against, anger, X as (long as), at, + battle, + because (of),
+ beseech, countenance, edge, + employ, endure, + enquire,
face, favour, fear of, for, forefront(-part), form(-er
time, -ward), from, front, heaviness, X him(-self), +
honourable, + impudent, + in, it, look(-eth) (- s), X me, +
meet, X more than, mouth, of, off, (of) old (time), X on,
open, + out of, over against, the partial, person, + please,
presence, propect, was purposed, by reason of, + regard, right
forth, + serve, X shewbread, sight, state, straight, + street,
X thee, X them(-selves), through (+ - out), till, time(-s)
פָּנֶה (pa.neh) — face: before.
: before/to/front
1) face
1a) face, faces
1b) presence, person
1c) face (of seraphim or cherubim)
1d) face (of animals)
1e) face, surface (of ground)
1f) as adv of loc/temp
1f1) before and behind, toward, in front of, forward, formerly, from beforetime, before
1g) with prep
1g1) in front of, before, to the front of, in the presence of, in the face of, at the face or front of, from the presence of, from before, from before the face of
פָּנֶה (pa.neh) — face.
: face
1) face
1a) face, faces
1b) presence, person
1c) face (of seraphim or cherubim)
1d) face (of animals)
1e) face, surface (of ground)
1f) as adv of loc/temp
1f1) before and behind, toward, in front of, forward, formerly, from beforetime, before
1g) with prep
1g1) in front of, before, to the front of, in the presence of, in the face of, at the face or front of, from the presence of, from before, from…
N-cp — Noun common · masculine plural constructHNcmpc
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…
זָקֵן (zaqen) means 'old' and is used to refer to human beings, often as a noun for 'old man' or 'elder.' It encompasses meanings related to age and authority, indicating both age and leadership roles. The word is derived from a root meaning 'to be old,' and it is consistently associated with the concept of elders in various contexts.
זָקֵן adj. old
old, of human beings
usu. as subst.
old man (or woman)
elder
base
H2205 זָקֵן old . old, of human beings
. usu. as subst. . old man (or woman)
. elder
2205 zaqen zaw-kane'
from 2204; old:--aged, ancient (man), elder(-est), old (man,
men and...women), senator.
see HEBREW for 02204
זָקֵן (za.qen) — old: elder.
: elder/leader
1) old
1a) old (of humans)
1b) elder (of those having authority)
זָקֵן (za.qen) — old.
: old
1) old
1a) old (of humans)
1b) elder (of those having authority)
Also means: za.qen (זָקֵן ": elder" H2205)
Adj — AdjHAampa
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.'
לֹא or לוֹא adv. not
base
H3808 לֹא or לוֹא not
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.
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)
Part — ParticleHTn
הָדַר (hadar) is a Hebrew verb that encompasses meanings related to swelling, honoring, and adorning. It can imply both literal and figurative elevation, suggesting concepts of glory and pride. The entries indicate various forms of the verb, including Qal, Niphal, and Hithpael, which express different nuances of honoring and being honored.
[הָדַר] vb. swell (?), honour, adorn
Qal
swell
honour, pay honour to
adorn
Niph. were (not) honoured
Hithp. honour oneself, i.e. claim honour
base
H1921 [הָדַר] swell (?), honour, adorn
1921 hadar haw-dar'
a primitive root; to swell up (literally or figuratively,
active or passive); by implication, to favor or honour, be
high or proud:--countenance, crooked place, glorious, honour,
put forth.
הָדַר (ha.dar) — to honor.
1) to honour, adorn, glorify, be high
1a) (Qal)
1a1) to swell
1a1a) swelling (pass participle)
1a2) to honour, pay honour to, show partiality
1a3) to adorn
1a3a) adorned (pass participle)
1b) (Niphal) to be honoured
1c) (Hithpael) to honour oneself, claim honour
HVNp3cp — Verb · Niphal · perfect third person common pluralHVNp3cp