Psalms 123:4 — Word Study
WLCרַבַּת֮ שָֽׂבְעָה־ לָּ֪הּ נַ֫פְשֵׁ֥נוּ הַלַּ֥עַג הַשַּׁאֲנַנִּ֑ים הַ֝בּ֗וּז לִגְאֵי יוֹנִים׃
BSAWenephesh have enduredsâbaʻ■ [suffered patiently] ◂muchrab scornlaʻag [derision, mocking] from the arrogantshaʼănân [proud, haughty ones] much contemptbûwz [disrespect, disdain] from the proudgaʼăyôwn [those who are secure, at ease]
| Greek | English | Parsing |
|---|---|---|
| רַבַּת֮ | much | Adj |
| שָֽׂבְעָה־ | it has been surfeited | Verb, Qal, perfect third person feminine singular |
| לָּ֪הּ | itself | Preposition, suffix |
| נַ֫פְשֵׁ֥נוּ | self our | Noun common feminine singular construct, suffix |
| הַלַּ֥עַג | the mockery of | Particle, noun common masculine singular construct |
| הַשַּׁאֲנַנִּ֑ים | self-confident [people] | Particle |
| הַ֝בּ֗וּז | the contempt | Particle, noun common masculine singular absolute |
| לִגְאֵי יוֹנִים׃ | of arrogant opressors | Preposition, verb qal participle (active) masculine plural |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | We have endured much scorn from the arrogant, much contempt from the proud. |
| KJV | Our soul is exceedingly filled with the scorning of those that are at ease, and with the contempt of the proud. |
| ASV | Our soul is exceedingly filled With the scoffing of those that are at ease, And with the contempt of the proud. |
| YLT | Greatly hath our soul been filled With the scorning of the easy ones, With the contempt of the arrogant! |
| WEB | Our soul is exceedingly filled with the scoffing of those who are at ease, with the contempt of the proud. |
| BBE | For long enough have men of pride made sport of our soul. |
The translations agree on the key themes of scorn and contempt in this verse.
The main clause is supported by several noun phrases that elaborate on the sources of the psalmist's suffering.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & 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 123:4
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 Plea for Mercygenerated
Psalm 123:4 reflects the psalmist's feelings of being overwhelmed by the scorn of the arrogant and the contempt of the proud. This passage is part of a larger context where the psalmist lifts their eyes to God, seeking mercy and relief from their suffering, as seen in the preceding verses. The psalm captures the struggle against the disdainful attitudes of the proud, emphasizing the need for divine intervention.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 73:5–9 | They are free of the burdens others carry; they are not afflicted like other men. |
| 2 | Psalm 119:51 | The arrogant utterly deride me, but I do not turn from Your law. |
| 3 | Job 12:5 | The one at ease scorns misfortune as the fate of those whose feet are slipping. |
| 4 | Job 16:4 | I could also speak like you if you were in my place; I could heap up words against you and shake my head at you. |
| 5 | Jeremiah 48:11–27 | Moab has been at ease from youth, settled like wine on its dregs; he has not been poured from vessel to vessel or gone into exile. So his flavor has remained the same, and his aroma is unchanged. |
The Treasury of Scripture Knowledge — 8 references, hung on the phrase they belong to
The Key Word — שָֽׂבְעָה, sa.ve.'ahgenerated
The verb שָׂבֵעַ (saba`) means to be satisfied or surfeited, often in a context of having too much. It conveys a sense of being filled to the point of excess, which can relate to both physical and emotional states. The parsing indicates that it is a perfect tense verb, suggesting a completed action in the past that has ongoing effects.
This word is used here to express the extent of the psalmist's suffering, indicating that they have endured a significant amount of scorn and contempt. The use of this verb highlights the intensity of their experience, as they feel overwhelmed by the derision directed at them.
How Translations Differ — measured against the Berean Standard Biblegenerated
The translations agree here, all expressing the idea of enduring scorn and contempt from the arrogant and proud.
Sentence Structuregenerated
The main clause is centered around the verb שָֽׂבְעָה, it has been surfeited, which is the focal point of the sentence. The structure includes a noun phrase subject, נַ֫פְשֵׁ֥נוּ (self our), indicating who is experiencing this suffering, and it is followed by two noun phrases describing the sources of scorn and contempt.
The Hebrew word order emphasizes the subject and the verb, placing the experience of the psalmist at the forefront of the plea for mercy.
Septuagint Backgroundgenerated
The Septuagint translates שָֽׂבְעָה as ἐπλήσθη (eplēsthe), which means 'to be filled.' This choice reflects a similar meaning of being overwhelmed, suggesting a fullness of experience that aligns with the Hebrew sense of excess.
This translation indicates a continuity in the understanding of the psalmist's suffering across both the Hebrew and Greek texts.
In plain words — the whole versegenerated
Psalm 123:4 expresses the psalmist's feelings of being overwhelmed by the scorn of the arrogant and the contempt of the proud. They seek mercy from God, highlighting their suffering and the need for divine help.
Frequently Asked Questionsgenerated
The psalmist refers to the derision and mocking they have faced from those who are arrogant and proud, indicating a deep sense of disrespect.
The psalmist seeks mercy because they feel overwhelmed by the contempt and scorn directed at them, indicating a need for divine intervention.
The word 'surfeited' emphasizes the extent of the psalmist's suffering, suggesting they have endured more than they can bear.
This verse encapsulates the theme of seeking help from God in times of distress, highlighting the contrast between the psalmist's plight and their reliance on divine mercy.
Reflection Questionsgenerated
- In what ways have I experienced scorn or contempt from others, and how did I respond?
- How can I seek God's mercy in my own times of distress?
- What does it mean for me to endure suffering patiently, as the psalmist describes?
- How can I support others who are facing scorn or contempt in their lives?
The early church on this verse — how the Fathers read it
Early church fathers, such as Augustine, referenced Psalm 123:4 to discuss themes of patience and suffering in their writings.
"Our soul is filled exceedingly; a reproach to the wealthy, and a contempt to the proud" [Psalms 123:4].Early Church Fathers on Psalms 123 →
We must find out whence true patience, worthy of the name, is to be had. There are those who attribute it to the powers of human will, not those that people have from divine assistance but from their own free will.Early Church Fathers on Psalms 123 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Psalms 123:4 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleOur soul is exceedingly filled with the scorning of those that are at ease,.... That are in easy and affluent circumstances; abound in the things of this world, and have more than heart can wish;
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 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleWith the scornful and contemptuous carriage of thine and our enemies, who live in great ease and glory, whilst we, thy people, are overwhelmed with manifold calamities.
Read Matthew Poole on Psalms 123 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 123:4 Our soul is exceedingly filled with the scorning of those that are at ease, [and] with the contempt of the proud.Ver. 4. Our soul is exceedingly filled with the scorning of those that are at ease] And therehence insolent and unsufferable, for κοροςυβριντικτει, ease breedeth forgetfulness, yea, it maketh men scornful and wrongful to others.
Read John Trapp on Psalms 123 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(4) The scorning.—The Hebrew offers a rare use of the article—probably it should be reproduced by our demonstrative, this scorning. The LXX., however, have, “The scorn for those at ease, and the contempt for the proud,” which requires only the substitution of a letter, removes an anomaly in construction, and gives a better sense: “Let our desire be satisfied to the full with the scorn for those at ease, and the same contempt for the proud.” Notice how the figure is retained. The oppressors are the masters and mistresses, living in luxury, while the slaves wait. Gesenius quotes Sallust (secundis rebus ferox) in illustration of the wantonness of secure and luxurious power. As we read the…
Read Charles John Ellicott on Psalms 123 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 4. Those that are at ease] The Babylonians, who, having subdued all the people of the neighbouring nations, lived at ease, had none to contend with them, and now became luxurious, indolent, and insolent: they were contemptuous and proud. ANALYSIS OF THE HUNDRED AND TWENTY-THIRD PSALM The oppressed followers of God make application to him for mercy. In this application they express three things: - I. Their confidence in God. II. Prayer for mercy. III. An account of their oppressors. I. Their trust in God. 1. "Unto thee lift I up mine eyes." We trust in thee alone. 2. "O thou that dwellest in the heavens." Infinitely raised above us; but affected with our miserable condition, and always…
Read AdamClarke on Psalms 123 →CambridgeThe Cambridge Bible for Schools and Colleges4. Our soul is exceedingly filled] The close resemblance of this clause to Psalms 120:6 a in the use of a rare form of the adverb (rabbath), and of the reflexive pronoun (lit. ‘filled for itself’), may indicate that both Psalms were written by the same author. scorning] Or, jeers. The cognate verb is used in Nehemiah 2:19; Nehemiah 4:1, “they jeered at us” … “they jeered at the Jews.” those that are at ease] Those who live in careless confident security, regardless alike of the judgements of God and the sufferings of men. Cp. Job 12:5; Amos 6:1; Zechariah 1:15. the proud] So the K’thîbh: according to the Q’rç the consonants are to be read as two words, the proudest oppressors.
Read Cambridge on Psalms 123 →Albert Barnes1798–1870Barnes' Notes on the BibleOur soul is exceedingly filled - Thoroughly sated. This verse states the nature and the source of the contempt which they were called to bear.
Read Albert Barnes 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
We have endured much scorn from the arrogant, much contempt from the proud.
Our soul is exceedingly filled with the scoffing of those who are at ease, with the contempt of the proud.
We have endured much scorn from the arrogant, much contempt from the proud.
We have had our fill of the taunts of the self-assured, of the contempt of the proud.
Tyndale line
Our soul is exceedingly filled with the scorning of those that are at ease, and with the contempt of the proud.
Our soul is exceedingly filled With the scoffing of those that are at ease, And with the contempt of the proud.
Our soul is exceedingly filled with the scorning of those that are at ease, and with the contempt of the proud.
Our soul is exceedingly filled with the scorning of those that are at ease, and with the contempt of the proud.
Our soule is filled too full of ye mocking of the wealthy, and of the despitefulnes of the proude.
Strictly literal
Our soul is exceedingly filled with the scorning of those that are at ease, with the contempt of the proud.
Greatly hath our soul been filled With the scorning of the easy ones, With the contempt of the arrogant!
Our soul has been greatly filled || With the scorning of the easy ones, || With the contempt of the arrogant!
Our soul is overburdened with the scorn of those who are at ease, with the contempt of the proud oppressors.
We are more than full of the scoffing of the insolent and with the contempt of the proud.
From the Latin
Perhaps the waters had swallowed us up.
Simplified
We've had more than enough of the scorn of the proud, and the contempt of the arrogant.
For long enough have men of pride made sport of our soul.
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 show agreement in the core message of the verse, with six out of eight words matched between the two. This indicates a consistent transmission of the text, preserving the psalmist's plea amidst their suffering.
רַבַּת֮ שָֽׂבְעָה־ לָּ֪הּ נַ֫פְשֵׁ֥נוּ הַלַּ֥עַג הַשַּׁאֲנַנִּ֑ים הַ֝בּ֗וּז לִגְאֵי יוֹנִים׃
6 of the 8 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 123:4
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.
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 — AdjHAafsc
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-3fs — Verb · Qal · perfect third person feminine singularHVqp3fs
הָ (ha) — her.
Personal object pronoun - suffix for propositions and verbs without an object: 3rd person feminine singular
HR/Sp3fs — Preposition · suffixHR/Sp3fs
The Hebrew word נֶ֫פֶשׁ (*nephesh*) broadly means 'soul' or 'living being,' encompassing concepts like life, self, person, desire, and emotion. It is derived from the root meaning 'to breathe' and signifies both physical and mental aspects of existence. The lexicons note its use in various contexts, including as the seat of appetites and emotions, though its application to will and character is uncertain.
נֶ֫פֶשׁ 756 n.f. soul, living being, life, self, person, desire, appetite, emotion, and passion
= that which breathes, the breathing substance or being
The נפשׁ becomes a living being
The נפשׁ is specif.
The נפשׁ as the essential of man stands for the man himself
נפשׁ = seat of the appetites, in all periods (46 t.)
נ׳ = seat of emotions and passions
נפשׁ is used occasionally for mental acts
נפשׁ for acts of the will is dub.
נפשׁ = character is still more dub.
נ׳ in D
base
H5315 נֶ֫פֶשׁ soul, living being, life, self, person, desire, appetite, emotion, and passion . = that which breathes, the breathing substance or being
. The נפשׁ becomes a living being
. The נפשׁ is specif.
. The נפשׁ as the essential of man stands for the man himself
. נפשׁ = seat of the appetites, in all periods (46 t.)
. נ׳ = seat of emotions and passions
. נפשׁ is used occasionally for mental acts
. נפשׁ for acts of the will is dub.
. נפשׁ = character is still more dub.
. נ׳ in D
5315 nephesh neh'-fesh
from 5314; properly, a breathing creature, i.e. animal of
(abstractly) vitality; used very widely in a literal,
accommodated or figurative sense (bodily or mental):--any,
appetite, beast, body, breath, creature, X dead(-ly), desire,
X (dis-)contented, X fish, ghost, + greedy, he, heart(-y),
(hath, X jeopardy of) life (X in jeopardy), lust, man, me,
mind, mortally, one, own, person, pleasure, (her-, him-, my-,
thy-)self, them (your)-selves, + slay, soul, + tablet, they,
thing, (X she) will, X would have it.
see HEBREW for 05314
נֶ֫פֶשׁ (ne.phesh) — soul.
1) soul, self, life, creature, person, appetite, mind, living being, desire, emotion, passion
1a) that which breathes, the breathing substance or being, soul, the inner being of man
1b) living being
1c) living being (with life in the blood)
1d) the man himself, self, person or individual
1e) seat of the appetites
1f) seat of emotions and passions
1g) activity of mind
1g1) uncertain
1h) activity of the will
1h1) uncertain
1i) activity of the character
1i1) uncertain
נֶ֫פֶשׁ (ne.phesh) — soul: life.
1) soul, self, life, creature, person, appetite, mind, living being, desire, emotion, passion
1a) that which breathes, the breathing substance or being, soul, the inner being of man
1b) living being
1c) living being (with life in the blood)
1d) the man himself, self, person or individual
1e) seat of the appetites
1f) seat of emotions and passions
1g) activity of mind
N-cs | Suff — Noun common feminine singular construct · suffixHNcfsc/Sp1bp
לַ֫עַג (la'ag) refers to mocking or derision, and it can also denote stammering. It is derived from the root word associated with scorn and is used in contexts that involve ridicule. The entries consistently emphasize its meanings related to mockery and scorn.
לַ֫עַג n.[m.] mocking, derision, (barbarous) stammering
base
H3933 לַ֫עַג
3933 la`ag lah'-ag
from 3932; derision, scoffing:--derision, scorn (-ing).
see HEBREW for 03932
לַ֫עַג (la.ag) — derision.
1) mocking, derision, stammering
1a) mocking, derision
1b) stammerings
Art | N-ms — Particle · noun common masculine singular constructHTd/Ncmsc
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…
שַׁאֲנָן (sha'anan) means 'at ease' or 'secure,' often with a connotation of carelessness or arrogance. It can refer to a person who is free from misfortune or embody a sense of pride. The word is derived from a root meaning 'to be secure,' and it encompasses both positive and negative aspects of being at ease.
שַׁאֲנָן adj. at ease, secure
at ease, secure
as subst., one at ease, free from misfortune
at ease, with collat. idea of careless, wanton, arrogant
as subst. abstr. = arrogance
base
H7600 שַׁאֲנָן at ease, secure . at ease, secure
. as subst., one at ease, free from misfortune
. at ease, with collat. idea of careless, wanton, arrogant
. as subst. abstr. = arrogance
7600 sha'anan shah-an-awn'
from 7599; secure; in a bad sense, haughty:--that is at
ease, quiet, tumult. Compare 7946.
see HEBREW for 07599
see HEBREW for 07946
שַׁאֲנָן (sha.a.nan) — secure.
adj
1) at ease, quiet, secure
1a) at ease, secure
1b) at ease, careless, wanton, arrogant
subst
2) security, pride, arrogance
2a) one at ease
2b) arrogance
Art | Adj — ParticleHTd/Aampa
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…
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
Art | N-ms — Particle · noun common masculine singular absoluteHTd/Ncmsa
גֵּאֶה (ge'eh) means 'proud' and is derived from the root meaning 'lofty.' It covers the sense of being arrogant or haughty. The entries consistently emphasize this prideful aspect without significant disagreement among the lexicons.
גֵּאֶה adj. proud
base
H1343 גֵּאֶה proud
1343 ge'eh gay-eh'
from 1342; lofty; figuratively, arrogant:--proud.
see HEBREW for 01342
גֵּאֶה (ge.eh) — proud.
proud
HR/Aampc//Vqrmpa — Preposition · verb qal participle (active) masculine pluralHR/Aampc//Vqrmpa