Psalms 113:7 — Word Study
WLCמְקִֽימִ֣י מֵעָפָ֣ר דָּ֑ל מֵֽ֝אַשְׁפֹּ֗ת יָרִ֥ים אֶבְיֽוֹן׃
BSAHe raisesqûwm [lifts up, exalts] the poordal [needy, weak, destitute] from the dustʻâphâr [dry earth, clay] and liftsrûwm▸ [exalteth, helps up] the needyʼebyôwn [oppressed, impoverished] from the dumpʼashpôth [dunghill, ash heap, refuse]
| Greek | English | Parsing |
|---|---|---|
| מְקִֽימִ֣י | [he is] raising | Verb, Hiphil, participle (active) masculine singular |
| מֵעָפָ֣ר | from [the] dust | Preposition, noun common masculine singular absolute |
| דָּ֑ל | [the] poor | Adj |
| מֵֽ֝אַשְׁפֹּ֗ת | from [the] ash heap | Preposition, noun common masculine singular absolute |
| יָרִ֥ים | he lifts up | Verb, Hiphil, imperfect third person masculine singular |
| אֶבְיֽוֹן׃ | [the] needy | Adj |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | He raises the poor from the dust and lifts the needy from the dump |
| KJV | He raiseth up the poor out of the dust, and lifteth the needy out of the dunghill; |
| ASV | He raiseth up the poor out of the dust, And lifteth up the needy from the dunghill; |
| YLT | He is raising up from the dust the poor, From a dunghill He exalteth the needy. |
| WEB | He raises up the poor out of the dust, and lifts up the needy from the ash heap, |
| BBE | He takes the poor man out of the dust, lifting him up from his low position; |
The translations agree on the essential meaning of the verse.
The verse is structured with two main actions of God, each followed by a prepositional phrase indicating the source of elevation.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbקוּם
The sentence as the grammar sees it Open the tree ›
Every word here is used elsewhere in the Old Testament.
Bars are logarithmic — אֵת, the commonest word in the Hebrew Bible, stands about 11,000 times, so a linear scale would leave everything else invisible. Click a row to open that word.
Deep Study — Psalms 113:7
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 — God's Care for the Needygenerated
Psalm 113:7 highlights God's compassionate action towards the marginalized, specifically the poor and needy. The psalmist emphasizes that God not only raises them from their lowly conditions but also elevates them to a place of honor, contrasting their previous state of despair with the dignity bestowed upon them. This theme resonates throughout the Psalms, where God is depicted as a protector and deliverer of those in distress.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 75:6–7 | For exaltation comes neither from east nor west, nor out of the desert, |
| 2 | Psalm 107:41 | But He lifts the needy from affliction and increases their families like flocks. |
| 3 | Job 5:11–15 | He sets the lowly on high, so that mourners are lifted to safety. |
| 4 | Ezekiel 17:24 | Then all the trees of the field will know that I am the LORD. I bring the tall tree down and make the low tree tall. I dry up the green tree and make the withered tree flourish. I, the LORD, have spoken, and I have done it.’” |
| 5 | Ezekiel 21:26–27 | This is what the Lord GOD says: ‘Remove the turban, and take off the crown. Things will not remain as they are: Exalt the lowly and bring low the exalted. |
The Treasury of Scripture Knowledge — 18 references, hung on the phrase they belong to
The Key Word — מְקִֽימִ֣י, me.ki.Migenerated
The word קוּם (qum) means to rise or stand up and is used in various contexts, such as rising to power or standing firm. In this verse, it indicates God's active role in lifting the poor from their humble beginnings.
As a Hiphil participle, מְקִֽימִ֣י shows that God is the one who causes the poor to rise, highlighting His initiative in their elevation. This word captures the essence of God's transformative power in the lives of those who are downtrodden.
How Translations Differ — measured against the Berean Standard Biblegenerated
The translations generally agree on the meaning of the verse.
Sentence Structuregenerated
The verse contains two main clauses connected by 'and': the first clause is governed by the verb מְקִֽימִ֣י, [he is] raising, and the second by יָרִ֥ים, he lifts up. Each clause describes God's action towards the poor and needy.
The structure emphasizes God's dual action: raising from the dust and lifting from the dump, showcasing His comprehensive care for those in dire situations.
Septuagint Backgroundgenerated
In the Septuagint, the Hebrew מְקִֽימִ֣י is translated with ἀνυψῶν, which means lifting up. This choice maintains the focus on God's action of elevation.
The Greek term πτωχὸν for אֶבְיֽוֹן emphasizes the state of being poor, aligning with the Hebrew's connotation of neediness and vulnerability.
In plain words — the whole versegenerated
Psalm 113:7 tells us that God raises the poor from the dust and lifts the needy from the dump. This verse shows how God cares for those who are in lowly positions, giving them hope and dignity.
Frequently Asked Questionsgenerated
It signifies God's active role in uplifting those who are in desperate situations, transforming their lives and giving them a new beginning.
These terms illustrate the depths of despair and degradation from which God rescues the needy, emphasizing His power to bring hope from hopelessness.
This verse highlights God's compassion and care for the marginalized, showing that He is attentive to the plight of the poor and actively works to elevate them.
We are reminded of the importance of caring for the needy and recognizing their dignity, as God values and uplifts those who are often overlooked.
Reflection Questionsgenerated
- In what ways have I experienced God's uplifting presence in my own life?
- How can I better support those who are in need around me?
- What does this verse teach me about God's view of the marginalized?
- How can I reflect God's compassion in my daily actions?
The early church on this verse — how the Fathers read it
Early Church Fathers referenced this verse to illustrate God's care for the marginalized, emphasizing His role in uplifting the lowly.
What lesson, then, results from these remarks? This: that we should wean ourselves from this life in the flesh, which has an inevitable follower, death; and that we should search for a manner of life that does not bring death in its train.Early Church Fathers on Psalms 113 →
It is written that “there is no glory, if when you sin, you are punished and endure it, but if when you do good and suffer, this is a grace with God.Early Church Fathers on Psalms 113 →
Daniel, the prophet, says to Nebuchadnezzar, that the most High rules in the kingdom of humankind, and he will give it to whomsoever it shall please him, and he will appoint the lowest and the basest person over it.Early Church Fathers on Psalms 113 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Psalms 113:7 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleHe raiseth up the poor out of the dust,.... Persons of mean extraction and in low life are sometimes raised by him to great honour and dignity, as Saul, David, and others; and is true of many who are
Read John Gill on Psalms 113 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryHe raiseth up the poor out of the dust, and lifteth the needy out of the dunghill; He raiseth up the poor out of the dust, and lifteth the needy out of the dunghill.
Read Robert Jamieson on Psalms 113 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleHe raiseth up the poor; yea, he stoops so low as to regard and advance those whom all men, and even their own brethren, slight and despise. Out of the dust; from a most contemptible and miserable condition. Beggars and mourners used to lie in the dust, or, as it follows, upon the dunghill, .
Read Matthew Poole on Psalms 113 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 113:7 He raiseth up the poor out of the dust, [and] lifteth the needy out of the dunghill;Ver. 7. He raiseth up the poor, &c.] David, for instance, besides many others, as Agathocles, Numa, Maximinianus, &c., whom he raised from the lowest stair to the very highest step of honour and opulence.
Read John Trapp on Psalms 113 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(7-8) See 1 Samuel 2:8, from which the verses are taken; and comp. Luke 1:52. So the heathen poet sang of Jove (Hor.: Odes i., 34, 35).
Read Charles John Ellicott on Psalms 113 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 7. He raiseth up the poor] The poorest man, in the meanest and most abject circumstances, is an object of his merciful regards. He may here allude to the wretched state of the captives in Babylon, whom God raised up out of that dust and dunghill. Others apply it to the resurrection of the dead.
Read AdamClarke on Psalms 113 →CambridgeThe Cambridge Bible for Schools and Colleges7–9. Examples of Jehovah’s gracious condescension.
Read Cambridge on Psalms 113 →Albert Barnes1798–1870Barnes' Notes on the BibleHe raiseth up the poor out of the dust - From the most humble condition in life. He exalts them to conditions of wealth, rank, honor. He has power to do this; he actually does it.
Read Albert Barnes on Psalms 113 →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 raises the poor from the dust and lifts the needy from the dump
He raises up the poor out of the dust, and lifts up the needy from the ash heap,
He raises the poor from the dust and lifts the needy from the dump
He raises the poor from the dirt, and lifts up the needy from the garbage pile,
Tyndale line
He raiseth up the poor out of the dust, and lifteth the needy out of the dunghill;
He raiseth up the poor out of the dust, And lifteth up the needy from the dunghill;
He raiseth up the poor out of the dust, and lifteth up the needy from the dunghill;
He raiseth the poor out of the dust, and lifteth the needy out of the dunghill;
He raiseth the needie out of the dust, and lifteth vp the poore out of the dung,
Strictly literal
He raiseth up the poor out of the dust; from the dung-hill he lifteth up the needy,
He is raising up from the dust the poor, From a dunghill He exalteth the needy.
He is raising up the poor from the dust, || He exalts the needy from a dunghill.
He raiseth up out of the dust the poor, from the dunghill he lifteth up the needy:
He raises up the poor out of the dirt and lifts up the needy from the ash heap,
From the Latin
At the presence of the Lord the earth was moved, at the presence of the God of Jacob:
Simplified
He helps the poor up from the dust; he lifts the needy from the dump.
He takes the poor man out of the dust, lifting him up from his low position;
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 of Psalms 113:7 reads, "מְקִֽימִ֣י מֵעָפָ֣ר דָּ֑ל מֵֽ֝אַשְׁפֹּ֗ת יָרִ֥ים אֶבְיֽוֹן׃" which translates to, "He raises the poor from the dust and lifts the needy from the dump." The Septuagint, while not providing a full text in this instance, shows a strong correspondence with the Masoretic Text, matching 5 out of 6 words, indicating agreement on the core message. The Samaritan Pentateuch and the Dead Sea Scrolls do not provide significant variations for this verse, thus reinforcing the consistency of the Masoretic Text across these ancient witnesses.
מְקִֽימִ֣י מֵעָפָ֣ר דָּ֑ל מֵֽ֝אַשְׁפֹּ֗ת יָרִ֥ים אֶבְיֽוֹן׃
5 of the 6 words are matched. This is the word-by-word correspondence, not the Septuagint's own sentence — its word order and its articles are its own.
Four traditions, not one. “On the leather” means the letters physically survive on the scroll, as against letters an editor has supplied to fill a hole in it — a restoration is a scholar’s reading, not a reading of the manuscript. Words in [square brackets] are supplied; the notes count them apart from what survives.
The map of this verse — what each word keeps company with
This is a map of two things, both counted rather than judged. Company kept: which words stand within three words of each of these, anywhere in the Hebrew Bible — the thicker the line, the more often the pair meet compared with chance. Built from: the words a word is made out of, taken from its own Strong’s entry. It is not a map of meaning: nothing here claims two words mean the same thing. Click any circle to see the numbers behind it.
Lexicons — every word in Psalms 113:7
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.
The Hebrew word קוּם (qum) is a primitive root meaning 'to rise' and encompasses a range of actions such as standing, becoming powerful, and establishing. It can imply a sudden or hostile rise, as well as the act of fulfilling or confirming something. The entries also note various grammatical forms, indicating its use in different contexts, including raising up or causing to stand.
לֵב קָמָי prob. late Atbash Je 51:1.
ref
קוּם 628 vb. arise, stand up, stand
Qal 460
arise
arise, in hostile sense (oft. with idea of suddenness)
arise, abs., = become powerful
arise = come on the scene, appear, of leader, prophet
arise for, i.e. to become
arise for action
arise (out of inaction), introducing some specific deed
esp. arise = start, make a move, to go somewhere
stand
Pi.
fulfil
confirm, ratify
confirm, establish
impose, an obligation
Pō‛l. raise up
Hithpō‛l. raise oneself, = rise up
Hiph.
146cause to arise, raise
raise, set up, stones
erect, build
fig, of setting up law
raise up = bring on the scene
raise up = rouse, stir up
instigate, build
fig, of setting up law
raise up = constitute
cause to stand
Hoph. be raised up
base
H6965a לֵב קָמָי prob. late Atbash H6965b קוּם arise, stand up, stand .. arise
. arise, in hostile sense (oft. with idea of suddenness)
. arise, abs., = become powerful
. arise = come on the scene, appear, of leader, prophet
. arise for, i.e. to become
. . arise for action
. arise (out of inaction), introducing some specific deed
. esp. arise = start, make a move, to go somewhere
. stand
. . fulfil
. . confirm, ratify
. confirm, establish
. impose, an obligation
. raise up
. raise oneself, = rise up
. . cause to arise, raise
. . raise, set up, stones
. erect, build
. fig, of setting up law
. raise up = bring on the scene
. . raise up = rouse, stir up
. instigate, build
. fig, of setting up law
. raise up = constitute
. cause to stand
. be raised up
6965 quwm koom
a primitive root; to rise (in various applications, literal,
figurative, intensive and causative):--abide, accomplish, X
be clearer, confirm, continue, decree, X be dim, endure, X
enemy, enjoin, get up, make good, help, hold, (help to) lift
up (again), make, X but newly, ordain, perform, pitch, raise
(up), rear (up), remain, (a-)rise (up) (again, against), rouse
up, set (up), (e-)stablish, (make to) stand (up), stir up,
strengthen, succeed, (as-, make) sure(-ly), (be) up(-hold, -
rising).
קָמָי (qa.may) — (Leb)-kamai.
Combined with lev (לֵב "Leb" H3820B)
§ -Kamai = "my adversary"
Leb-kamai, i.e., people of Gambulai
קוּם (qum) — to arise: rise.
: rise/get_going
1) to rise, arise, stand, rise up, stand up
1a) (Qal)
1a1) to arise
1a2) to arise (hostile sense)
1a3) to arise, become powerful
1a4) to arise, come on the scene
1a5) to stand
1a5a) to maintain oneself
1a5b) to be established, be confirmed
1a5c) to stand, endure
1a5d) to be fixed
1a5e) to be valid
1a5f) to be proven
1a5g) to be fulfilled
1a5h) to persist
1a5i) to be set, be fixed
1b) (Piel)
1b1) to fulfil
1b2) to confirm, ratify, establish, impose
1c) (Polel) to raise up
1d) (Hithpael) to raise oneself, rise up
1e) (Hiphil)
1e1) to cause to arise, raise
1e2) to raise, set up, erect, build
1e3) to raise up, bring on the scene
1e4) to raise up, rouse, stir up, investigate
1e5) to raise up, constitute
V-Hiphil — Verb · Hiphil · participle (active) masculine singularHVhrmsa
→ From death
See DEAD
→ See RESURRECTION
עָפָר (aphar) refers to dry earth or dust, encompassing meanings such as powder, ashes, and rubbish. It is derived from a root meaning to be dry and is used in various contexts, including clay and mortar. The entries consistently highlight its association with loose earth and debris.
עָפָר n.m. dry earth, dust
base
H6083 עָפָר dry earth, dust
6083 `aphar aw-fawr'
from 6080; dust (as powdered or gray); hence, clay, earth,
mud:--ashes, dust, earth, ground, morter, powder, rubbish.
see HEBREW for 06080
עָפָר (a.phar) — dust.
1) dry earth, dust, powder, ashes, earth, ground, mortar, rubbish
1a) dry or loose earth
1b) debris
1c) mortar
1d) ore
Prep | N-ms — Preposition · noun common masculine singular absoluteHR/Ncmsa
dust (`aphar; koniortos, chous): Small particles of earth. The word has several figurative and symbolic meanings:
(1) Dust being the material out of which God is said to have formed man (Ge 2:7), it became a symbol of man's frailty (Ps 103:14, "For he knoweth our frame; he remembereth that we are dust"; compare Ge 18:27; Job 4:19, etc.), and of his mortality (Ge 3:19, "Dust thou art, and unto dust shalt thou return"; compare Job 34:15; Ps 104:29; Ec 3:20…
Dust
Storms of sand and dust sometimes overtake Eastern travellers. They are very dreadful, many perishing under them. Jehovah threatens to bring on the land of Israel, as a punishment for forsaking him, a rain of “powder and dust” (Deut. 28:24).
To cast dust on the head was a sign of mourning (Josh. 7:6); and to sit in dust, of extreme affliction (Isa. 47:1). “Dust” is used to denote the grave (Job 7:21). “To shake off the dust from one’s feet” against another is to renounce all future intercourse with him (Matt. 10:14; Acts 13:51). To “lick the dust” is a sign of…
[MOURNING]
Jos 7:6. Dust or ashes put upon the head was a sign of mourning; sitting in the dust, a sign of affliction, La 3:29 Isa 47:1. "Dust" is also put for the grave, Ge 3:19 Job 7:21. It signifies a multitude, Ge 13:16, and a low and mean condition, 1Sa 2:8. We have two remarkable instances of casting dust recorded in Scripture, and they seem to illustrate a practice common in Asia: those who demanded justice against a criminal were accustomed to throw dust upon him, signifying that he deserved to be cast into the grave.…
The Hebrew word דַּל (dal) is built from the root meaning 'dangling' or 'weak.' It covers a range of meanings including low, weak, poor, and thin, and is particularly noted in wisdom literature and poetry. The entries consistently emphasize its connotations of neediness and weakness.
דַּל adj. low, weak, poor, thin (especially common in Wisd. lit. and poet.)
base
H1800 דַּל low, weak, poor, thin (especially common in Wisd. lit. and poet.)
1800 dal dal
from 1809; properly, dangling, i.e. (by implication) weak or
thin:--lean, needy, poor (man), weaker.
see HEBREW for 01809
דַּל (dal) — poor.
low, poor, weak, thin, one who is low
Adj — AdjHAamsa
poor ('ebhyon, dal, `ani, rush; ptochos):
I. In the Old Testament.
The poor have great prominence in the Bible; it is said, indeed, that there should be no poor among the Hebrews because Yahweh should so greatly bless them (De 15:4 the Revised Version (British and American) and the King James Version margin); but this was only to be realized on certain conditions of obedience (De 15:5), and in De 15:11 it is said,"The poor will never cease out of the land"; but they were to see to it that none was left in destitution. The very foundation of the Hebrew religion was God's pity on a poor and oppressed people.
1. The Terms Employed:
Poor
The Mosaic legislation regarding the poor is specially important. (1.) They had the right of gleaning the fields (Lev. 19:9, 10; Deut. 24:19,21).
(2.) In the sabbatical year they were to have their share of the produce of the fields and the vineyards (Ex. 23:11; Lev. 25:6).
(3.) In the year of jubilee they recovered their property (Lev. 25:25-30).
(4.) Usury was forbidden, and the pledged raiment was to be returned before the sun went down (Ex. 22:25-27; Deut. 24:10-13). The rich were to be generous to the…
The general kindly spirit of the law toward the poor is sufficiently shown by such passages as (15:7) for the reason that (ver. 11) "the poor shall never cease out of the land." Among the special enactments in their favor the following must be mentioned: The right of gleaning. (Leviticus 19:9,10; 24:19,21) From the produce of the land in sabbatical years the poor and the stranger were to have their portion. (Exodus 23:11; Leviticus 25:6) Re-entry upon land in the jubilee year, with the limitation as to town homes. (Leviticus 25:25-30) Prohibition of usury and of retention of pledges. (Exodus 22:25-27;
Ps 12:5 41:1-3, especially cared for in the Jewish dispensation, Ex 23:6 Pr 14:31, and even more so under the gospel, Mt 25:42-45 Jas 2:5. The slight offerings required of them by the law were as acceptable as the hecatombs of the rich, Le 5:7-13 Mr 12:41-44. The gleanings of the fields, the olive trees, and the vines, were to be left for them, Le 19:9 De 24:19
אַשְׁפֹּת (ashpoth) refers to a heap of rubbish or filth, specifically a dung hill or refuse heap. It is derived from a root meaning to scrape, indicating a connection to waste materials. The word appears in contexts related to refuse and waste disposal, including a notable mention of a dung gate in Jerusalem.
אַשְׁפֹּת n.[m.] ash-heap (?), refuse-heap, dung-hill (prob. orig. fire-place stones)
base
H830 אַשְׁפֹּת
830 'ashpoth ash-pohth'
or uashpowth {ash-pohth'}; or (contraction) shphoth
{shef-ohth'}; plural of a noun of the same form as 827, from
8192 (in the sense of scraping); a heap of rubbish or
filth:--dung (hill).
see HEBREW for 0827
see HEBREW for 08192
אַשְׁפֹּת (ash.pot) — Dung (Gate).
Dung( Gate) in Jerusalem
אַשְׁפֹּת (ash.pot) — refuse.
ash heap, refuse heap, dung-hill
Prep | N-ms — Preposition · noun common masculine singular absoluteHR/Ncmsa
hep (`aremah, gal, nedh, tel): "Heap" appears
(1) in the simple sense of a gathering or pile, as the translation of `aremah, a "heap," in Ru 3:7 of grain; Ne 4:2 of stones; in 2Ch 31:6, etc., of the tithes, etc.; of chomer (boiling up), a "heap"; in Ex 8:14 of frogs; of gal, a "heap"; in Job 8:17 of stones.
(2) As indicating "ruin," "waste," gal (2Ki 19:25; Job 15:28; Isa 25:2; 37:26; Jer 9:11; 51:37); me`i (
Heap
When Joshua took the city of Ai (Josh. 8), he burned it and “made it an heap [Heb. tel] for ever” (8:28). The ruins of this city were for a long time sought for in vain. It has been at length, however, identified with the mound which simply bears the name of “Tel.” “There are many Tels in modern Palestine, that land of Tels, each Tel with some other name attached to it to mark the former site. But the site of Ai has no other name ’unto this day.’ It is simply et-Tel, ‘the heap’ par excellence.”
רוּם (ruwm) is a Hebrew verb meaning to be high or exalted, covering a range of actions such as rising, lifting, and promoting. It can refer to physical elevation, like raising an ark or setting up a throne, as well as figurative exaltation, particularly in relation to God. The word also has a related form, רָמַם (ramam), which means to be wormy.
רוּם vb. be high, exalted, rise
Qal
be high, lit. rock (in fig.)
esp. of י׳
be raised, uplifted
be lifted, rise, of ark
Pō‛lēl
raise, rear, children
cause tree to grow
lift up
exalt, extol, acc. י׳
Pō‛lal be lift up
Hiph.
raise, rear, c. acc., hand
raise poor
lift up voice
(take into one's hand and) lift, take up, stone
set up, erect, stone
set on high, throne
lift up, exalt, c. acc. pers.
lift up and take away, remove
lift off and present, contribute, offer
Hoph. be taken off from; be abolished
Hithpō‛l. and he shall exalt and magnify himself above, etc.; I will raise myself
base
[רָמַם] vb. denom. be wormy;—Ex 16:20
ref
H7311a רוּם be high, exalted, rise .. . be high, lit. rock (in fig.)
. esp. of י׳
. be raised, uplifted
. be lifted, rise, of ark
.. . raise, rear, children
. cause tree to grow
. lift up
. exalt, extol, acc. י׳
.be lift up
. . . . raise, rear, c. acc., hand
. raise poor
. lift up voice
. (take into one's hand and) lift, take up, stone
. set up, erect, stone
. set on high, throne
. lift up, exalt, c. acc. pers.
. lift up and take away, remove
. lift off and present, contribute, offer
. be taken off from; be abolished
. and he shall exalt and magnify himself above, etc.; I will raise myself
H7311b רָמַם vb. denom. be wormy
7311 ruwm room
a primitive root; to be high actively, to rise or raise (in
various applications, literally or figuratively):--bring up,
exalt (self), extol, give, go up, haughty, heave (up), (be,
lift up on, make on, set up on, too) high(-er, one), hold up,
levy, lift(-er) up, (be) lofty, (X a-)loud, mount up, offer
(up), + presumptuously, (be) promote(-ion), proud, set up,
tall(-er), take (away, off, up), breed worms.
רוּם (rum) — to exalt.
1) to rise, rise up, be high, be lofty, be exalted
1a) (Qal)
1a1) to be high, be set on high
1a2) to be raised, be uplifted, be exalted
1a3) to be lifted, rise
1b) (Polel)
1b1) to raise or rear (children), cause to grow up
1b2) to lift up, raise, exalt
1b3) to exalt, extol
1c) (Polal) to be lifted up
1d) (Hiphil)
1d1) to raise, lift, lift up, take up, set up, erect, exalt, set on high
1d2) to lift up (and take away), remove
1d3) to lift off and present, contribute, offer, contribute
1e) (Hophal) to be taken off, be abolished
1f) (Hithpolel) to exalt oneself, magnify oneself
Aramaic equivalent: rum (רוּם "to rise" H7313)
רָמַם (ra.mam) — be rotten.
(Qal) to be rotten, be wormy
V-Hiphil-Imperf-3ms — Verb · Hiphil · imperfect third person masculine singularHVhi3ms
The Hebrew word אֶבְיוֹן (*ebyown*) means needy or poor, derived from a root indicating want. It describes individuals who are destitute, oppressed, or in need of help, particularly from God. This term appears in various contexts in the Old Testament, often referring to the lowest social class and the importance of caring for such individuals.
אֶבְיוֹן adj. in want, needy, poor,—so, alw. abs., Dt 15:4 + 40 t.; אֶבְיֹנְךָ Ex 23:6 Dt 15:11; אֶבְיוֹנִים Am 4:1 + 14 t.; אֶבְיוֹנֵי (אֶבְיֹנֵי) Ex 23:11 Is 29:19; אֶבְיוֹנֶיהָ ψ 132:15—(Hex. only JED; mostly poet., 23 t. ψ) needy, chiefly poor (in material things); as adj. Dt 15:7, 7, 9; 24:14 ψ 109:16 (both ∥ עָנִי); elsewhere subst.; ψ 49:3 (∥ עָשִׁיר); Dt 15:4, 11; subj. to oppression & abuse Am 2:6…
Read the full entry →H34 אֶבְיוֹן in want, needy, poor
34 'ebyown eb-yone'
from 14, in the sense of want (especially in feeling);
destitute:--beggar, needy, poor (man).
see HEBREW for 014
אֶבְיוֹן (ev.yon) — needy.
1) in want, needy, chiefly poor, needy person
2) subject to oppression and abuse
3) needing help, deliverance from trouble, especially as delivered by God
4) general reference to lowest class
Adj — AdjHAamsa
ned'-i ('ebhyon).
See POOR.