Proverbs 3:34 — Word Study
WLCאִם־ לַלֵּצִ֥ים הֽוּא־ יָלִ֑יץ וְ֝לַעֲנָוִ֗ים יִתֶּן־ חֵֽן׃
BSA◂Hehûwʼ [scornfully] mockslûwts [scoffs at, makes sport of] the mockerslûwts▸ [scorners, those who scoff] but givesnâthan▸ [bestows, grants] gracechên [favor, kindness] to the humbleʻânîy [lowly, afflicted, meek]
| Greek | English | Parsing |
|---|---|---|
| אִם־ | though | Particle |
| לַלֵּצִ֥ים | mockers | Preposition |
| הֽוּא־ | he | Pronoun |
| יָלִ֑יץ | he mocks | Verb, Hiphil, imperfect third person masculine singular |
| וְ֝לַעֲנָוִ֗ים | and to humble [people] | Conjunction, preposition |
| יִתֶּן־ | he gives | Verb, Qal, imperfect third person masculine singular |
| חֵֽן׃ | favor | Noun common, masculine singular absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | He mocks the mockers, but gives grace to the humble. |
| KJV | Surely he scorneth the scorners: but he giveth grace unto the lowly. |
| ASV | Surely he scoffeth at the scoffers; But he giveth grace unto the lowly. |
| YLT | If the scorners He doth scorn, Yet to the humble He doth give grace. |
| WEB | Surely he mocks the mockers, but he gives grace to the humble. |
| BBE | He makes sport of the men of pride, but he gives grace to the gentle-hearted. |
Where they part company is in the nuances of the Hebrew terms, which are consistently rendered across the versions.
The verse consists of two main clauses connected by a conjunction, presenting a clear contrast in God's actions.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectהוּא
verbלִיץ
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 — Proverbs 3:34
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 — Wisdom and Consequencesgenerated
Proverbs 3:34 reveals a moral principle about God's interactions with people based on their attitudes. It highlights that God scorns those who mock others, while He extends grace to those who are humble. This verse serves as a reminder of the importance of humility in contrast to arrogance, fitting within a broader context of wisdom literature that explores the consequences of one's actions and attitudes.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Proverbs 9:7–8 | He who corrects a mocker brings shame on himself; he who rebukes a wicked man taints himself. |
| 2 | Proverbs 19:29 | Judgments are prepared for mockers, and beatings for the backs of fools. |
| 3 | Proverbs 21:24 | Mocker is the name of the proud and arrogant man— of him who acts with excessive pride. |
| 4 | Psalm 138:6 | Though the LORD is on high, He attends to the lowly; but the proud He knows from afar. |
| 5 | Isaiah 57:15 | For thus says the One who is high and lifted up, who inhabits eternity, whose name is Holy: “I dwell in a high and holy place, and with the oppressed and humble in spirit, to restore the spirit of the lowly and revive the heart of the contrite. |
The Treasury of Scripture Knowledge — 7 references, hung on the phrase they belong to
The Key Word — יָלִ֑יץ, ya.Litzgenerated
The verb יָלִ֑יץ (ya.Litz) is in the Hiphil stem, indicating a causative action, meaning 'he mocks' or 'he scorns'. This form suggests an active engagement in mocking, emphasizing the scornful attitude of the subject towards those who mock.
The word is derived from the root לִיץ (luwts), which conveys the idea of derision or contempt. In this context, it highlights God's disdain for the arrogant and those who scoff at others.
How Translations Differ — measured against the Berean Standard Biblegenerated
The BSB translates this verse as 'He mocks the mockers, but gives grace to the humble', which is echoed in the KJV and ASV.
Sentence Structuregenerated
The finite verb יָלִ֑יץ (ya.Litz) governs the main clause, indicating what God does to the mockers. The structure is straightforward, with two main actions: mocking the mockers and giving grace to the humble.
The sentence is built around two main clauses, each presenting a contrasting action of God, which emphasizes the moral dichotomy between mockers and the humble.
Septuagint Backgroundgenerated
The Septuagint translates יָלִ֑יץ as ἀντιτάσσεται (antitassesthai), which conveys a sense of opposition or resistance, indicating that God stands against the mockers. This choice emphasizes the severity of God's response to arrogance.
The Greek word for humble, ταπεινοῖς (
In plain words — the whole versegenerated
Proverbs 3:34 teaches that God mocks those who mock others but gives grace to the humble. This verse emphasizes the importance of humility and the consequences of arrogance.
Frequently Asked Questionsgenerated
It signifies that God disapproves of arrogance and scornful behavior, showing disdain for those who belittle others.
God extends favor and kindness to those who are humble, recognizing their neediness and meekness.
Humility is valued because it reflects a proper attitude towards God and others, contrasting with the arrogance of mockers.
We learn that our attitudes matter; being humble is favored by God, while mocking and scorn lead to His disfavor.
Reflection Questionsgenerated
- In what areas of my life do I struggle with arrogance or mockery?
- How can I cultivate a more humble attitude in my interactions with others?
- What are some practical ways to show grace to those who are humble?
- How does understanding God's response to mockers affect my behavior?
The early church on this verse — how the Fathers read it
Early Church Fathers reference this verse to discuss themes of humility and the consequences of arrogance, providing insights into moral behavior.
Make no mistake about it. If a person is not inside the sanctuary, he is deprived of the Bread [of God]. For if the prayer of one or two has great avail, how much more is that of the bishop and of the whole church.Early Church Fathers on Proverbs 3 →
Since, then, we are a holy portion, we should do everything that makes for holiness. We should flee from slandering, vile and impure embraces, drunkenness, rioting, filthy lusts, detestable adultery and disgusting arrogance.Early Church Fathers on Proverbs 3 →
Candidly, I say to you, God hates all sin without exception: lying, perjury, theft, robbery, adultery, fornication; and if anyone should be caught in any of these acts, he would not be able to raise his eyes,Early Church Fathers on Proverbs 3 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Proverbs 3:34 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleSurely he scorneth the scorners,.... That make a mock at sin, a jest of religion, that scoff at the doctrines of the Gospel and the professors of it; these the Lord looks upon, laughs at, and has them in derision.
Read John Gill on Proverbs 3 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentarySurely he scorneth the scorners: but he giveth grace unto the lowly. Surely he scorneth the scorners: but he giveth grace unto the lowly. Retribution in kind.
Read Robert Jamieson on Proverbs 3 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleHe scorneth, he will expose to scorn and contempt, the scorners; proud and insolent sinners, who make a mock at sin, , and at God and religion also, and despise all counsels and means of amendment. Compare . He giveth grace, to wit, favour, both with himself and with men, as this word and phrase is used, 11:3 12:36
Read Matthew Poole on Proverbs 3 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsProverbs 3:34 Surely he scorneth the scorners: but he giveth grace unto the lowly.Ver. 34. Surely he scorneth the scorners.] Those proud haughty scorners who jeer at this doctrine, and at those who believe it. Surely God scorneth these scorners, for he loves to retaliate; he that sitteth in heaven laughs a good at them; he makes them also, in his just judgment, a derision to others, and punisheth them with the common hatred of all: contempt being a thing that man’ s nature is most impatient of, and in carnal reason, tallying of injuries is but justice. But he giveth grace to the lowly.] Though oppressed by scorners, yet shall they be no losers, for "God will give grace, and he will give…
Read John Trapp on Proverbs 3 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(34) Surely he scorneth the scorners.—Rather, If, or, Although he scorns the scorners, yet to the lowly he giveth grace. Another form of the teaching of Pro 1:24-33. If man rejects God’s offers of mercy, they will in time be withdrawn from him. And so, as man deals with God, will God at last deal with him. (Comp. Leviticus 26:23-24; Psalms 18:25-26; Psalms 81:11-12; Romans 1:24-26.) The verse is quoted in James 4:6 and 1 Peter 5:5.
Read Charles John Ellicott on Proverbs 3 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 34. Surely he scorneth the scorners; but he giveth grace unto the lowly.] The Septuagint has Κυριοςὑπερηφανοιςαντιτασσεται, ταπεινοιςδεδιδωσιχαριν. The Lord resisteth the proud; but giveth grace to the humble. These words are quoted by St. Peter, 1 Peter 5:5, and by St. James, James 4:6, just as they stand in the Septuagint, with the change of ὁΘεος, God, for Κυριος, the Lord.
Read AdamClarke on Proverbs 3 →CambridgeThe Cambridge Bible for Schools and Colleges34. Surely … but] Or, Though … yet, R.V. margin. For the thought comp. James 4:6; 1 Peter 5:5. scorners] See Proverbs 1:22, note.
Read Cambridge on Proverbs 3 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible34, 35. Surely he scorneth the scorners — Stuart connects these two verses together, and renders thus: “When he mocketh the scorners and giveth grace to the humble, the wise shall inherit glory, but
Read Daniel Denison Whedon on Proverbs 3 →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
He mocks the mockers, but gives grace to the humble.
Surely he mocks the mockers, but he gives grace to the humble.
He mocks the mockers, but gives grace to the humble.
Although he is scornful to arrogant scoffers, yet he shows favor to the humble.
Tyndale line
Surely he scorneth the scorners: but he giveth grace unto the lowly.
Surely he scoffeth at the scoffers; But he giveth grace unto the lowly.
Surely he scorneth the scorners, but he giveth grace unto the lowly.
Surely he scorneth the scorners: but he giveth grace to the lowly.
With the scornefull he scorneth, but hee giueth grace vnto the humble.
Strictly literal
He indeed scorneth the scorners; but he giveth grace unto the lowly.
If the scorners He doth scorn, Yet to the humble He doth give grace.
If He scorns the scorners, || Yet He gives grace to the humble.
If [it concern] the scornful he will himself render them a scorn; but unto the lowly doth he give grace.
He mocks mockers, but he gives his favor to humble people.
From the Latin
He shall scorn the scorners, and to the meek he will give grace.
Simplified
He mocks those who mock, but he is kind to the humble.
He makes sport of the men of pride, but he gives grace to the gentle-hearted.
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: אִם־ לַלֵּצִ֥ים הֽוּא־ יָלִ֑יץ וְ֝לַעֲנָוִ֗ים יִתֶּן־ חֵֽן׃. The Septuagint matches five of the seven words, preserving the core message while differing in word order.
אִם־ לַלֵּצִ֥ים הֽוּא־ יָלִ֑יץ וְ֝לַעֲנָוִ֗ים יִתֶּן־ חֵֽן׃
5 of the 7 words are matched. This is the word-by-word correspondence, not the Septuagint's own sentence — its word order and its articles are its own.
Four traditions, not one. “On the leather” means the letters physically survive on the scroll, as against letters an editor has supplied to fill a hole in it — a restoration is a scholar’s reading, not a reading of the manuscript. Words in [square brackets] are supplied; the notes count them apart from what survives.
The map of this verse — what each word keeps company with
This is a map of two things, both counted rather than judged. Company kept: which words stand within three words of each of these, anywhere in the Hebrew Bible — the thicker the line, the more often the pair meet compared with chance. Built from: the words a word is made out of, taken from its own Strong’s entry. It is not a map of meaning: nothing here claims two words mean the same thing. Click any circle to see the numbers behind it.
Lexicons — every word in Proverbs 3:34
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.
אִם (im) is a Hebrew conjunction primarily meaning 'if' and is used in various contexts, including conditional clauses and interrogative situations. It can also express negation, alternatives, or exceptions, and appears frequently in the Old Testament. The lexicons note its use in oaths and its ability to connect different clauses, sometimes altering their meanings.
אִם conj.
hypoth. part. if
Interrog. part.
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
H518a אִם conj. . hypoth. part. if
. Interrog. part.
H518b 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
518 'im eem
a primitive particle; used very widely as demonstrative, lo!;
interrog., whether?; or conditional, if, although; also Oh
that!, when; hence, as a negative, not:--(and, can-,
doubtless, if, that) (not), + but, either, + except, +
more(-over if, than), neither, nevertheless, nor, oh that, or,
+ save (only, -ing), seeing, since, sith, + surely (no more,
none, not), though, + of a truth, + unless, + verily, when,
whereas, whether, while, + yet.
אִם (im) — if.
: if/whether_or/though
1) if
1a) conditional clauses
1a1) of possible situations
1a2) of impossible situations
1b) oath contexts
1b1) no, not
1c) if...if, whether...or, whether...or...or
1d) when, whenever
1e) since
1f) interrogative particle
1g) but rather
[כִּי] אם (ki im) — if: except.
1) except if
1a) but if
אִם (im) — if: surely no.
: surely_no
1) if
1a) conditional clauses
1a1) of possible situations
1a2) of impossible situations
1b) oath contexts
1b1) no, not
1c) if...if, whether...or, whether...or...or
1d) when, whenever
1e) since
1f) interrogative particle
1g) but rather
אִם (im) — if: surely yes.
: surely_yes
1) if
1a) conditional clauses
1a1) of possible situations
1a2) of impossible situations
1b) oath contexts
1b1) no, not
1c) if...if, whether...or, whether...or...or
1d) when, whenever
1e) since
1f) interrogative particle
1g) but rather
אִם (im) — if: until.
: until/except
HTc — ParticleHTc
לִיץ (luwts) means to scorn or mock, with various forms indicating actions like deriding or acting as a scorner. It can also refer to interpreting language or serving as an ambassador. The entries highlight its use in different contexts, including boasting and showing arrogance.
[לִיץ] vb. scorn
Qal scorn
Hiph.
deride
Pt. interpreter
Po‛lel scorners
Hithp. act as a scorner, shew oneself a mocker
base
H3887 [לִיץ] scorn .scorn
. . deride
. Pt. interpreter
.scorners
. act as a scorner, shew oneself a mocker
3887 luwts loots
a primitive root; properly, to make mouths at, i.e. to scoff;
hence (from the effort to pronounce a foreign language) to
interpret, or (generally) intercede:--ambassador, have in
derision, interpreter, make a mock, mocker, scorn(-er, -ful),
teacher.
לִיץ (luts) — to mock.
1) to scorn, make mouths at, talk arrogantly
1a) (Qal)
1a1) to boast
1a2) to scorn
1b) (Hiphil)
1b1) to mock, deride
1b2) to interpret (language)
1b2a) interpreter (participle)
1b2b) ambassador (fig.)
1c) (Hithpalpel) to be inflated, scoff, act as a scorner, show oneself a mocker
Also means: la.tsats (לָצַץ "to scorn" H3945)
Prep | Adj — PrepositionHRd/Aampa
הוּא (hu) is a third-person singular pronoun meaning he, she, or it, used for emphasis or when no verb is present. It can also refer to oneself or serve as a demonstrative pronoun. The word has various nuances, including resuming the subject with emphasis or expressing it unobtrusively. It can indicate 'that' or 'those' when used with the definite article.
הוּא m. הִיא f., pron. of the 3rd ps. sing. he, she, used also (in both genders) for the neuter it
an emph. he (she, it, they), sometimes equivalent to himself (herself, itself, themselves), or (esp. with the art.) that (those)
It resumes the subj. with emph.
Where, however, the pron. follows the pred., its position gives it the minimum of emphasis, and it expresses (or resumes) the subject as unobtrusively as possible
It anticipates (as it seems) the subject
As an emph. predicate, of God
In a neuter sense, that, it (of an action, occurrence, matte, etc.)
With the art.: so regularly when joined to a subst. defined itself by the art.
base
H1931 הוּא, הִיא he, she, used also (in both genders) for the neuter it . an emph. he (she, it, they), sometimes equivalent to himself (herself, itself, themselves), or (esp. with the art.) that (those)
. It resumes the subj. with emph.
. Where, however, the pron. follows the pred., its position gives it the minimum of emphasis, and it expresses (or resumes) the subject as unobtrusively as possible
. It anticipates (as it seems) the subject
. As an emph. predicate, of God
. In a neuter sense, that, it (of an action, occurrence, matte, etc.)
. With the art.: so regularly when joined to a subst. defined itself by the art.
1931 huw' hoo
of which the feminine (beyond the Pentateuch) is hiyw {he}; a
primitive word, the third person pronoun singular, he (she or
it); only expressed when emphatic or without a verb; also
(intensively) self, or (especially with the article) the same;
sometimes (as demonstrative) this or that; occasionally
(instead of copula) as or are:--he, as for her, him(-self),
it, the same, she (herself), such, that (...it), these, they,
this, those, which (is), who.
הוּא (hu) — he/she/it.
pron 3p s
1) he, she, it
1a) himself (with emphasis)
1b) resuming subj with emphasis
1c) (with minimum emphasis following predicate)
1d) (anticipating subj)
1e) (emphasising predicate)
1f) that, it (neuter) demons pron
2) that (with article)
Pron — PronounHPp3ms
ha: The fifth letter of the Hebrew alphabet; transliterated in this Encyclopedia as "h." It came also to be used for the number 5. For name, etc., see ALPHABET.
לִיץ (luwts) means to scorn or mock, with various forms indicating actions like deriding or acting as a scorner. It can also refer to interpreting language or serving as an ambassador. The entries highlight its use in different contexts, including boasting and showing arrogance.
[לִיץ] vb. scorn
Qal scorn
Hiph.
deride
Pt. interpreter
Po‛lel scorners
Hithp. act as a scorner, shew oneself a mocker
base
H3887 [לִיץ] scorn .scorn
. . deride
. Pt. interpreter
.scorners
. act as a scorner, shew oneself a mocker
3887 luwts loots
a primitive root; properly, to make mouths at, i.e. to scoff;
hence (from the effort to pronounce a foreign language) to
interpret, or (generally) intercede:--ambassador, have in
derision, interpreter, make a mock, mocker, scorn(-er, -ful),
teacher.
לִיץ (luts) — to mock.
1) to scorn, make mouths at, talk arrogantly
1a) (Qal)
1a1) to boast
1a2) to scorn
1b) (Hiphil)
1b1) to mock, deride
1b2) to interpret (language)
1b2a) interpreter (participle)
1b2b) ambassador (fig.)
1c) (Hithpalpel) to be inflated, scoff, act as a scorner, show oneself a mocker
Also means: la.tsats (לָצַץ "to scorn" H3945)
V-Hiphil-Imperf-3ms — Verb · Hiphil · imperfect third person masculine singularHVhi3ms
עָנָו (anav) refers to a state of being poor, afflicted, humble, or meek. It is built from the root associated with being depressed in mind or circumstances, particularly in a saintly context. The term encompasses a range of meanings related to humility and neediness, as highlighted in various lexicons.
עָנָו n.m. poor, afflicted, humble, meek
base
H6035 עָנָו poor, afflicted, humble, meek
6035 `anav aw-nawv'
or (by intermixture with 6041) Aanayv {aw-nawv'}; from 6031;
depressed (figuratively), in mind (gentle) or circumstances
(needy, especially saintly):--humble, lowly, meek, poor.
Compare 6041.
see HEBREW for 06041
see HEBREW for 06031
see HEBREW for 06041
עָנָו (a.nav) — poor.
1) poor, humble, afflicted, meek
1a) poor, needy
1b) poor and weak
1c) poor, weak and afflicted
1d) humble, lowly, meek
HC/R/Aamsa — Conjunction · prepositionHC/R/Aamsa
pe'-p'-l: In English Versions of the Bible represents something over a dozen Hebrew and Greek words. Of these, in the Old Testament, `am, is overwhelmingly the most common (about 2,000 times), with le'om, and goy, next in order; but the various Hebrew words are used with very little or no difference in force (e.g. Pr 14:28; but, on the other hand, in Ps 44 contrast verses 12 and 14). Of the changes introduced by the Revised Version (British and American) the only one of significance (cited explicitly in the Preface to the English Revised Version) is the frequent use of the plural "peoples" (strangely avoided in the King James Version except Re 10:11; 17:15), where other nations than Israel are in question. So, for instance, in Ps…
The Hebrew word נָתַן (natan) means 'to give' and encompasses a wide range of applications such as putting, setting, and making. It can also indicate actions like bestowing, delivering, and assigning. The entries describe its use in various forms, including Qal, Niphal, and Hophal, but do not present any significant disagreements among lexicons.
נָתַן 2007 vb. give, put, set
Qal 1917
give
Put, set
Make, constitute
Niph.
82be given
Be put, set
Hoph.
be given, bestowed
= be given to one for wife
be put upon
base
H5414 נָתַן give, put, set .. give
. Put, set
. Make, constitute
. . be given
. Be put, set
. . . be given, bestowed
. = be given to one for wife
. be put upon
5414 nathan naw-than'
a primitive root; to give, used with greatest latitude of
application (put, make, etc.):--add, apply, appoint, ascribe,
assign, X avenge, X be ((healed)), bestow, bring (forth,
hither), cast, cause, charge, come, commit, consider, count, +
cry, deliver (up), direct, distribute, do, X doubtless, X
without fail, fasten, frame, X get, give (forth, over, up),
grant, hang (up), X have, X indeed, lay (unto charge, up),
(give) leave, lend, let (out), + lie, lift up, make, + O that,
occupy, offer, ordain, pay, perform, place, pour, print, X
pull , put (forth), recompense, render, requite, restore, send
(out), set (forth), shew, shoot forth (up), + sing, + slander,
strike, (sub-)mit, suffer, X surely, X take, thrust, trade,
turn, utter, + weep, + willingly, + withdraw, + would (to)
God, yield.
נָתַן (na.tan) — to give: give.
: give/deliver/send/produce
1) to give, put, set
1a) (Qal)
1a1) to give, bestow, grant, permit, ascribe, employ, devote, consecrate, dedicate, pay wages, sell, exchange, lend, commit, entrust, give over, deliver up, yield produce, occasion, produce, requite to, report, mention, utter, stretch out, extend
1a2) to put, set, put on, put upon, set, appoint, assign, designate
1a3) to make, constitute
1b) (Niphal)
1b1) to be given, be bestowed, be provided, be entrusted to, be granted to, be permitted, be issued, be published, be uttered, be assigned
1b2) to be set, be put, be made, be inflicted
1c) (Hophal)
1c1) to be given, be bestowed, be given up, be delivered up
1c2) to be put upon
נָתַן (na.tan) — to give: put.
: put/set/apppoint
1) to give, put, set
1a) (Qal)
V-Qal-Imperf-3ms — Verb · Qal · imperfect third person masculine singularHVqi3ms
חֵן (chen) refers to favor or grace, encompassing meanings like kindness, beauty, and elegance. It can denote both subjective qualities, such as graciousness, and objective attributes, like pleasantness. The term appears in various contexts within the Old Testament, highlighting its multifaceted nature.
חֵן n.m. favour, grace
favour, grace, elegance
favour, acceptance
base
H2580 חֵן favour, grace . favour, grace, elegance
. favour, acceptane
2580 chen khane
from 2603; graciousness, i.e. subjective (kindness, favor) or
objective (beauty):--favour, grace(-ious), pleasant, precious,
(well-)favoured.
see HEBREW for 02603
חֵן (chen) — favor.
1) favour, grace, charm
1a) favour, grace, elegance
1b) favour, acceptance
N-ms — Noun common · masculine singular absoluteHNcmsa
fa'-ver (chen, ratson, with other Hebrew words; charis): Means generally good will, acceptance, and the benefits flowing from these; in older usage it meant also the countenance, hence, appearance. Alternating in English Versions of the Bible with "grace," it is used chiefly of man, but sometimes also of God (Ge 18:3; 30:27; 39:21; Ex 3:21; 2Sa 15:25, "in the eyes of Yahweh," etc.). It is used perhaps in the sense of "countenance" in Pr 31:30, "Favor is deceitful, and beauty is vain" (the King James Version), where for "favor" the Revised Version (British and American) has "grace"; the reference is to external appearance. "Favored" is used in the sense of "appearance" in…
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