Psalms 123:3 — Word Study
WLCחָנֵּ֣נוּ יְהוָ֣ה חָנֵּ֑נוּ כִּֽי־ רַ֝֗ב שָׂבַ֥עְנוּ בֽוּז׃
BSAHave mercy on uschânan [show kindness, be gracious] O LORDYᵉhôvâh [Yehovah, The covenant Name of God] have mercychânan [be favourable, show compassion] forkîy we have enduredsâbaʻ■ [suffered, been filled to the full] ◂muchrab [greatly, exceedingly] contemptbûwz [disrespect, scorn]
| Greek | English | Parsing |
|---|---|---|
| חָנֵּ֣נוּ | show favor to us | Verb qal imperative second person masculine singular, suffix |
| יְהוָ֣ה | O Yahweh | Noun proper |
| חָנֵּ֑נוּ | show favor to us | Verb qal imperative second person masculine singular, suffix |
| כִּֽי־ | for | Particle |
| רַ֝֗ב | much | Adj |
| שָׂבַ֥עְנוּ | we have been surfeited | Verb, Qal, perfect first person common plural |
| בֽוּז׃ | contempt | Noun common, masculine singular absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Have mercy on us, O LORD, have mercy, for we have endured much contempt. |
| KJV | Have mercy upon us, O LORD, have mercy upon us: for we are exceedingly filled with contempt. |
| ASV | Have mercy upon us, O Jehovah, have mercy upon us; For we are exceedingly filled with contempt. |
| YLT | Favour us, O Jehovah, favour us, For greatly have we been filled with contempt, |
| WEB | Have mercy on us, Yahweh, have mercy on us, for we have endured much contempt. |
| BBE | Have mercy on us, O Lord, have mercy on us: for all men are looking down on us. |
Where they part company is רַ֝֗ב — see How Translations Differ.
The sentence is structured with a main plea followed by a reason for that plea, emphasizing the need for divine intervention.
8 commentators on this verse
Gill, Jamieson, Trapp, Ellicott & more — read them ›
clause
verbשָׂבֵעַ
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 123:3
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 — A Prayer for Mercygenerated
Psalm 123:3 expresses a heartfelt plea for mercy from the LORD, recognizing the overwhelming contempt faced by the psalmist and the community. This verse is part of a larger context where the psalmist looks to God for help, paralleling the dependence of servants on their masters, as seen in the preceding verses. The psalmist seeks divine compassion to alleviate their suffering from scorn and disrespect, which is a common theme in the Psalms, reflecting the struggles of God’s people.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 56:1–2 | Be merciful to me, O God, for men are hounding me; all day they press their attack. |
| 2 | Psalm 57:1 | Have mercy on me, O God, have mercy, for in You my soul takes refuge. In the shadow of Your wings I will take shelter until the danger has passed. |
| 3 | Psalm 69:13–16 | But my prayer to You, O LORD, is for a time of favor. In Your abundant loving devotion, O God, answer me with Your sure salvation. |
| 4 | Luke 18:11–13 | The Pharisee stood by himself and prayed, ‘God, I thank You that I am not like the other men—swindlers, evildoers, adulterers—or even like this tax collector. |
| 5 | Psalm 44:13–16 | You have made us a reproach to our neighbors, a mockery and derision to those around us. |
The Treasury of Scripture Knowledge — 10 references, hung on the phrase they belong to
The Key Word — חָנֵּ֣נוּ, cha.Ne.nugenerated
The word חָנַן (chanan) is a verb meaning to show favor or be gracious. It conveys the idea of bending down to help someone in need, illustrating God's kindness towards His people. In this verse, the imperative form expresses urgency and a deep need for God's intervention.
As a qal imperative, חָנֵּ֣נוּ calls for action, emphasizing a communal appeal for mercy. The repetition in the verse highlights the intensity of this plea, underlining the psalmist's reliance on God's grace amidst their suffering.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, which uses have mercy and aligns with the KJV and ASV. All three translations maintain the urgency of the plea for divine kindness.
Sentence Structuregenerated
The verse consists of a main clause with two imperative verbs — חָנֵּ֣נוּ and חָנֵּ֑נוּ — each calling for mercy, followed by a causal clause introduced by כִּֽי־ that explains the reason for the plea. This structure emphasizes the urgency of the request and the rationale behind it.
The repetition of the verb חָנֵּ֣נוּ serves to intensify the emotional weight of the plea, while the adverbial רַ֝֗ב modifies the verb שָׂבַ֥עְנוּ, indicating the degree of contempt endured.
Septuagint Backgroundgenerated
In the Septuagint, the Hebrew חָנֵּ֣נוּ is rendered as ἡμᾶς — us. This choice reflects a direct appeal to God for mercy, emphasizing the communal aspect of the plea.
The Greek translation maintains the urgency of the Hebrew text, capturing the essence of the psalmist's cry for help amidst scorn.
In plain words — the whole versegenerated
Psalm 123:3 is a prayer asking God for mercy because the people have faced much scorn. The psalmist repeats the request for mercy to emphasize their need and reliance on God during difficult times.
Frequently Asked Questionsgenerated
Asking for mercy signifies a recognition of one's vulnerability and the need for divine kindness to alleviate suffering.
The repetition underscores the urgency and depth of the plea, indicating that the psalmist feels the weight of their situation.
The contempt refers to the scorn and disrespect faced by the psalmist and the community, likely from those who oppose them.
This verse reflects a common theme in the Psalms where the faithful cry out to God for help in times of distress and seek His mercy.
Reflection Questionsgenerated
- In what areas of my life do I need to seek God's mercy and favor?
- How can I demonstrate kindness and compassion to others who are suffering?
- What does it mean to endure contempt, and how can I respond to it in a godly way?
- How does understanding God's mercy shape my view of my own struggles?
The early church on this verse — how the Fathers read it
The early church fathers referenced this verse to discuss the suffering of the righteous and the need for divine mercy, as seen in Augustine's exposition.
"For we have been much filled with contempt" [Psalms 123:3]. All that will live piously according to Christ, must needs suffer reproof,Early Church Fathers on Psalms 123 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Psalms 123:3 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleHave mercy upon us, O Lord, have mercy upon us,.... Merit is not pleaded; for, though servants, they knew they were unprofitable ones: but mercy is asked; whether by the awakened sinner, under first
Read John Gill on Psalms 123 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryUnto thee lift I up mine eyes, O thou that dwellest in the heavens.
Read Robert Jamieson on Psalms 123 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 123:3 Have mercy upon us, O LORD, have mercy upon us: for we are exceedingly filled with contempt.Ver. 3. Have mercy upon us, O Lord, have mercy] This is preces fundere, coelum tundere, misericordiam extorquere, as Tertullian hath it; to wring mercy out of God’ s holy hands, by our utmost importunity. For we are exceedingly filled with contempt] We are made the very scum and scorn of our proud imperious enemies. This the nature of man is very impatient of, and can hardly brook; for there is none so mean but holdeth himself worthy of some regard; and a reproachful scorn showeth an utter disrespect, which issueth from the very superfluity of malice.
Read John Trapp on Psalms 123 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(3) Exceedingly filled.—Or, sated more than enough.
Read Charles John Ellicott on Psalms 123 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 3. Have mercy upon us, O Lord] Chastise us no more; we will no more revolt against thee. We are exceedingly filled with contempt.] We not only suffer grievously from our captivity, but are treated in the most contemptuous manner by our masters.
Read AdamClarke on Psalms 123 →CambridgeThe Cambridge Bible for Schools and Colleges3, 4. The plea of suffering Israel, scorned and despised by its insolent neighbours.
Read Cambridge on Psalms 123 →Albert Barnes1798–1870Barnes' Notes on the BibleHave mercy upon us, O Lord, have mercy upon us - The language of earnest pleading, repeating with emphasis the object of the prayer.
Read Albert Barnes on Psalms 123 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible3, 4. Exceedingly filled—Satiated, overflowed with abundance.
Read Daniel Denison Whedon on Psalms 123 →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
Have mercy on us, O LORD, have mercy, for we have endured much contempt.
Have mercy on us, Yahweh, have mercy on us, for we have endured much contempt.
Have mercy on us, O LORD, have mercy, for we have endured much contempt.
Show us favor, O Lord, show us favor! For we have had our fill of humiliation, and then some.
Tyndale line
Have mercy upon us, O LORD, have mercy upon us: for we are exceedingly filled with contempt.
Have mercy upon us, O Jehovah, have mercy upon us; For we are exceedingly filled with contempt.
Have mercy upon us, O LORD, have mercy upon us: for we are exceedingly filled with contempt.
Have mercy upon us, O LORD, have mercy upon us; for we are exceedingly filled with contempt.
Haue mercie vpon vs, O Lord, haue mercie vpon vs: for we haue suffered too much contempt.
Strictly literal
Be gracious unto us, O Jehovah, be gracious unto us; for we are exceedingly filled with contempt.
Favour us, O Jehovah, favour us, For greatly have we been filled with contempt,
Favor us, O YHWH, favor us, || For we have been greatly filled with contempt,
Be gracious unto us, O Lord! be gracious unto us; for we are overburdened with contempt.
Have mercy on us, Yahweh, have mercy on us, for we are filled with humiliation.
From the Latin
Perhaps they had swallowed us up alive. When their fury was enkindled against us,
Simplified
Please have mercy on us, Lord, have mercy. We've had enough of people's contempt.
Have mercy on us, O Lord, have mercy on us: for all men are looking down on us.
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 and the Septuagint agree in their wording, with all seven words matched. This consistency highlights the shared understanding of the plea for mercy and the context of suffering.
חָנֵּ֣נוּ יְהוָ֣ה חָנֵּ֑נוּ כִּֽי־ רַ֝֗ב שָׂבַ֥עְנוּ בֽוּז׃
7 of the 7 words are matched. This is the word-by-word correspondence, not the Septuagint's own sentence — its word order and its articles are its own.
Four traditions, not one. “On the leather” means the letters physically survive on the scroll, as against letters an editor has supplied to fill a hole in it — a restoration is a scholar’s reading, not a reading of the manuscript. Words in [square brackets] are supplied; the notes count them apart from what survives.
The map of this verse — what each word keeps company with
This is a map of two things, both counted rather than judged. Company kept: which words stand within three words of each of these, anywhere in the Hebrew Bible — the thicker the line, the more often the pair meet compared with chance. Built from: the words a word is made out of, taken from its own Strong’s entry. It is not a map of meaning: nothing here claims two words mean the same thing. Click any circle to see the numbers behind it.
Lexicons — every word in Psalms 123:3
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.
חָנַן (chanan) is a Hebrew verb meaning to show favor or be gracious. It encompasses various forms, including being pitied, directing favor, and seeking favor through imploration. The word can also mean to be loathsome, as noted in Job 19:17. The lexicons provide a range of uses, primarily focusing on kindness and mercy.
חָנַן vb. shew favour, be gracious
Qal favour, shew favour
Niph. be pitied
Po‛el direct favour to
Hoph. be shewn favour, consideration
H2603a חָנַן shew favour, be gracious .favour, shew favour
. be pitied
.direct favour to
. be shewn favour, consideration
. seek or implore favour
H2603b חָנַן be loathsome
2603 chanan khaw-nan'
a primitive root (compare 2583); properly, to bend or stoop
in kindness to an inferior; to favor, bestow; causatively to
implore (i.e. move to favor by petition):--beseech, X fair,
(be, find, shew) favour(-able), be (deal, give, grant
(gracious(-ly), intreat, (be) merciful, have (shew) mercy (on,
upon), have pity upon, pray, make supplication, X very.
see HEBREW for 02583
חָנַן (cha.nan) — be gracious.
1) to be gracious, show favour, pity
1a) (Qal) to show favour, be gracious
1b) (Niphal) to be pitied
1c) (Piel) to make gracious, make favourable, be gracious
1d) (Poel) to direct favour to, have mercy on
1e) (Hophal) to be shown favour, be shown consideration
1f) (Hithpael) to seek favour, implore favour
חָנַן (cha.nan) — be loathsome.
to be loathsome
V-Qal-Impv-2ms | Suff — Verb qal imperative second person masculine singular · suffixHVqv2ms/Sp1bp
US, pronoun objective case of we.
Give us this day our daily bread.
Us , pron. [OE. us, AS. s; akin to OFries. & OS. s, D. ons, G. uns, Icel. & Sw. oss, Dan. os, Goth. uns, L. nos we, us, Gr. we, Skr. nas us. . Cf. Nostrum, Our.] The persons speaking, regarded as an object; ourselves; — the objective case of we. See We. “Tell us a tale.” Chaucer.
Give us this day our daily bread. Matt. vi. 11.
Us, pron. oblique case of we
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
חָנַן (chanan) is a Hebrew verb meaning to show favor or be gracious. It encompasses various forms, including being pitied, directing favor, and seeking favor through imploration. The word can also mean to be loathsome, as noted in Job 19:17. The lexicons provide a range of uses, primarily focusing on kindness and mercy.
חָנַן vb. shew favour, be gracious
Qal favour, shew favour
Niph. be pitied
Po‛el direct favour to
Hoph. be shewn favour, consideration
H2603a חָנַן shew favour, be gracious .favour, shew favour
. be pitied
.direct favour to
. be shewn favour, consideration
. seek or implore favour
H2603b חָנַן be loathsome
2603 chanan khaw-nan'
a primitive root (compare 2583); properly, to bend or stoop
in kindness to an inferior; to favor, bestow; causatively to
implore (i.e. move to favor by petition):--beseech, X fair,
(be, find, shew) favour(-able), be (deal, give, grant
(gracious(-ly), intreat, (be) merciful, have (shew) mercy (on,
upon), have pity upon, pray, make supplication, X very.
see HEBREW for 02583
חָנַן (cha.nan) — be gracious.
1) to be gracious, show favour, pity
1a) (Qal) to show favour, be gracious
1b) (Niphal) to be pitied
1c) (Piel) to make gracious, make favourable, be gracious
1d) (Poel) to direct favour to, have mercy on
1e) (Hophal) to be shown favour, be shown consideration
1f) (Hithpael) to seek favour, implore favour
חָנַן (cha.nan) — be loathsome.
to be loathsome
V-Qal-Impv-2ms | Suff — Verb qal imperative second person masculine singular · suffixHVqv2ms/Sp1bp
US, pronoun objective case of we.
Give us this day our daily bread.
Us , pron. [OE. us, AS. s; akin to OFries. & OS. s, D. ons, G. uns, Icel. & Sw. oss, Dan. os, Goth. uns, L. nos we, us, Gr. we, Skr. nas us. . Cf. Nostrum, Our.] The persons speaking, regarded as an object; ourselves; — the objective case of we. See We. “Tell us a tale.” Chaucer.
Give us this day our daily bread. Matt. vi. 11.
Us, pron. oblique case of we
כִּי (ki) is a conjunction primarily meaning 'that,' 'for,' or 'when.' It indicates causal relationships and can express conditions like 'if' or 'though.' The word is versatile, appearing in various contexts to convey certainty, exception, or concession. Notably, it can combine with other particles to modify its meaning, such as in the phrase כִּי אם־ (ki im), meaning 'that if.'
כִּי conj. that, for, when
that
Of time, when, of the past
elsewhere כִּי has a force approximating to if, though it usu. represents a case as more likely to occur than אִם
when or if, with a concessive force, i.e. though
Because, since
base
כִּי אם־
each part. retaining its independent force, and relating to a different clause:
that if
for if
(About 140 t.) the two particles being closely conjoined, and relating to the same clause—
limiting the prec. clause, except
the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
after an oath, surely
base
כִּי עַל כֵּן forasmuch as
base
H3588a כִּי that, for, when . that
. . Of time, when, of the past
. elsewhere כִּי has a force approximating to if, though it usu. represents a case as more likely to occur than אִם
. when or if, with a concessive force, i.e. though
. Because, since
H3588b כִּי אם־ . each part. retaining its independent force, and relating to a different clause: . that if
. for if
. (About 140 t.) the two particles being closely conjoined, and relating to the same clause— . limiting the prec. clause, except
. the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
. after an oath, surely
H3588c כִּי עַל כֵּן forasmuch as
3588 kiy kee
a primitive particle (the full form of the prepositional
prefix) indicating causal relations of all kinds, antecedent
or consequent; (by implication) very widely used as a relative
conjunction or adverb (as below); often largely modified by
other particles annexed:--and, + (forasmuch, inasmuch,
where-)as, assured(-ly), + but, certainly, doubtless, + else,
even, + except, for, how, (because, in, so, than) that, +
nevertheless, now, rightly, seeing, since, surely, then,
therefore, + (al- )though, + till, truly, + until, when,
whether, while, whom, yea, yet.
כִּי (ki) — for.
1) that, for, because, when, as though, as, because that, but, then, certainly, except, surely, since
1a) that
1a1) yea, indeed
1b) when (of time)
1b1) when, if, though (with a concessive force)
1c) because, since (causal connection)
1d) but (after negative)
1e) that if, for if, indeed if, for though, but if
1f) but rather, but
1g) except that
1h) only, nevertheless
1i) surely
1j) that is
1k) but if
1l) for though
1m) forasmuch as, for therefore
כִּי [אם] (ki im) — that if: except.
1) except if
1a) but if
1b) even though
כִּי [עַל כֵּן] (ki [al ken]) — for as that: since.
1) that, for, because, when, as though, as, because that, but, then, certainly, except, surely, since
1a) that
1a1) yea, indeed
1b) when (of time)
1b1) when, if, though (with a concessive force)
1c) because, since (causal connection)
1d) but (after negative)
Conj — ParticleHTc
for (ki (conjunction), le, from 'el (preposition), and various other words. In the New Testament also the words are various, chiefly gar, kai gar, hoti (conjunctions); anti apo eis dia (accusative), epi (dative and accusative), peri (genitive), pros (genitive and accusative), huper (genitive) (prepositions)): the English Revised Version and the American Standard Revised Version give in many cases more literal or more accurate renderings than those in the King James Version.
In the New Testament the most important preps. from a doctrinal point of view are anti, "face to face," "over against," "instead," "on behalf of," peri, "around," "about," "concerning," huper, "over," "on behalf of." The first has been claimed as stating the substitutionary nature of Christ's sacrifice as contrasted with huper and peri, more frequently used of it. But, although anti in the New Testament often means…
רַב (rav) means much, many, or great, often used in contrast to מְעַט (me'at). It can describe abundance in quantity or rank and is also used as a noun for chief or captain. The word conveys a range of meanings from numerous to exceedingly, and it can function as both an adjective and a noun.
רַב 429 adj. much, many, great
(oft. opp. מְעַט)
much: of substances
esp. of collectives, numerous
pl. many
רַב as subst. coll. pers.
cstr. = abounding in
מִן comp. = more numerous than
רַב = abundant, enough
as adv. much, exceedingly
less oft. great
base
רַב 49 n.m. chief
base
H7227a רַב much, many, great . (oft. opp. מְעַט) . . much: of substances
. esp. of collectives, numerous
. pl. many
. רַב as subst. coll. pers.
. cstr. = abounding in
. + מִן comp. = more numerous than
. רַב = abundant, enough
. as adv. much, exceedingly
. less oft. great
H7227b רַב chief
7227 rab rab
by contracted from 7231; abundant (in quantity, size, age,
number, rank, quality):--(in) abound(-undance, -ant, -antly),
captain, elder, enough, exceedingly, full, great(-ly, man,
one), increase, long (enough, (time)), (do, have) many(-ifold,
things, a time), ((ship-))master, mighty, more, (too, very)
much, multiply(-tude), officer, often(-times), plenteous,
populous, prince, process (of time), suffice(-lent).
see HEBREW for 07231
רַב (rav) — many.
adj
1) much, many, great
1a) much
1b) many
1c) abounding in
1d) more numerous than
1e) abundant, enough
1f) great
1g) strong
1h) greater than
adv
1i) much, exceedingly
רַב (rav) — chief.
captain, chief
Aramaic equivalent: rav.re.van (רַבְרְבָן "noble" H7261)
רַב (rav) — (Sidon) the Great.
Combined with tsi.don (צִידוֹן "Sidon" H6721H)
§ captain, chief
Adj — AdjHAamsa
שָׂבֵעַ (saba`) means to be sated or satisfied, particularly in relation to food. It can also imply having one's desires fulfilled or being surfeited with excess. The verb has various forms, including Qal, Piel, and Hiphil, which cover meanings from simply being full to enriching or satisfying others. The entries indicate a focus on both literal and figurative senses of satisfaction.
[שָׂבֵעַ], שָׂבַע 96 vb. be sated, satisfied, surfeited
Qal 79
be sated (with food), esp. human subj.
more gen., be sated, have desire satisfied
have in excess, be surfeited with
Niph. Pt. sated
Pi. satisfy
Hiph.
satisfy (esp. with material blessings), subj. י׳
c. acc. of food pers., י׳ subj.
י׳ subj.
י׳ subj., c. acc. of beasts
enrich
sate, glut (with the undesired)
base
H7646 שָׂבֵעַ, שָׂבַע be sated, satisfied, surfeited .. be sated (with food), esp. human subj.
. more gen., be sated, have desire satisfied
. have in excess, be surfeited with
. Pt. sated
. satisfy
. . . satisfy (esp. with material blessings), subj. י׳
. c. acc. of food + pers., י׳ subj.
. י׳ subj.
. י׳ subj., c. acc. of beasts
. enrich
. sate, glut (with the undesired)
7646 saba` saw-bah'
or sabeay {saw-bay'-ah}; a primitive root; to sate, i.e. fill
to satisfaction (literally or figuratively):--have enough,
fill (full, self, with), be (to the) full (of), have plenty
of, be satiate, satisfy (with), suffice, be weary of.
שָׂבֵעַ (sa.va) — to satisfy.
1) to be satisfied, be sated, be fulfilled, be surfeited
1a) (Qal)
1a1) to be sated (with food)
1a2) to be sated, be satisfied with, be fulfilled, be filled, have one's fill of (have desire satisfied)
1a3) to have in excess, be surfeited, be surfeited with
1a3a) to be weary of (fig)
1b) (Piel) to satisfy
1c) (Hiphil)
1c1) to satisfy
1c2) to enrich
1c3) to sate, glut (with the undesired)
V-Qal-Perf-1cp — Verb · Qal · perfect first person common pluralHVqp1cp
בּוּז (buwz) means contempt, indicating a sense of disrespect or disdain. It can arise from various sources, including evil, prosperity, or judgment. The term appears in contexts related to divine judgment, suggesting a serious tone in its usage.
בּוּז n.m. contempt
contempt
judicial, poured out by God, in judgment
base
H937 בּוּז contempt
937 buwz booz
from 936; disrespect:--contempt(-uously), despised, shamed.
see HEBREW for 0936
בּוּז (buz) — contempt.
1) contempt
1a) springing from evil
1b) springing from prosperity
1c) springing from judgment
N-ms — Noun common · masculine singular absoluteHNcmsa