Psalms 75:4 — Word Study
WLCאָמַ֣רְתִּי לַֽ֭הוֹלְלִים אַל־ תָּהֹ֑לּוּ וְ֝לָרְשָׁעִ֗ים אַל־ תָּרִ֥ימוּ קָֽרֶן׃
BSAto meltmûwg landʼerets allkôl to dwellyâshab Iʼânôkîy to measuretâkan pillarʻammûwd Selahçelâh
| Greek | English | Parsing |
|---|---|---|
| אָמַ֣רְתִּי | I say | Verb, Qal, perfect first person common singular |
| לַֽ֭הוֹלְלִים | to the boasters | Preposition, verb qal participle (active) masculine plural |
| אַל־ | may not | Particle |
| תָּהֹ֑לּוּ | you boast | Verb, Qal, jussive second person masculine plural |
| וְ֝לָרְשָׁעִ֗ים | and to the wicked [people] | Conjunction, preposition, noun common masculine plural absolute |
| אַל־ | may not | Particle |
| תָּרִ֥ימוּ | you lift up | Verb, Hiphil, imperfect second person masculine plural |
| קָֽרֶן׃ | a horn | Noun common, feminine singular absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | I say to the proud, ‘Do not boast,’ and to the wicked, ‘Do not lift up your horn. |
| KJV | I said unto the fools, Deal not foolishly: and to the wicked, Lift not up the horn: |
| ASV | I said unto the arrogant, Deal not arrogantly; And to the wicked, Lift not up the horn: |
| YLT | I have said to the boastful, 'Be not boastful,' And to the wicked, 'Raise not up a horn.' |
| WEB | I said to the arrogant, “Don’t boast!” I said to the wicked, “Don’t lift up the horn. |
| BBE | I say to the men of pride, Let your pride be gone: and to the sinners, Let not your horn be lifted up. |
All translations agree on the essential meaning of the verse.
The sentence has a main clause followed by a subordinate clause, clearly outlining the psalmist's warnings.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbמוּג
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 75:4
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 Warning Against Pridegenerated
Psalm 75:4 is a declaration from the psalmist, who speaks as a prophetic voice to the proud and wicked. This warning is set against the backdrop of God's sovereignty, reminding the listeners of the consequences of arrogance and wrongdoing. The surrounding verses emphasize God's control over the earth and its inhabitants, reinforcing the need for humility before Him.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 82:2–8 | “How long will you judge unjustly and show partiality to the wicked? Selah |
| 2 | Psalm 94:8 | Take notice, O senseless among the people! O fools, when will you be wise? |
| 3 | Proverbs 1:22 | “How long, O simple ones, will you love your simple ways? How long will scoffers delight in their scorn and fools hate knowledge? |
| 4 | Proverbs 8:5 | O simple ones, learn to be shrewd; O fools, gain understanding. |
| 5 | Proverbs 9:6 | Leave your folly behind, and you will live; walk in the way of understanding.” |
The Treasury of Scripture Knowledge — 9 references, hung on the phrase they belong to
The Key Word — אָמַ֣רְתִּי, 'a.Mar.tigenerated
The verb אָמַר (amar) means 'to say' or 'to speak.' It is a perfect tense form in the first person singular, indicating a completed action by the speaker. This word encompasses a range of meanings, including to command, promise, or declare, and is used frequently throughout the Hebrew Bible.
In this verse, the psalmist uses אָמַרְתִּי to assert a prophetic declaration, emphasizing the authority behind the warning addressed to the proud and wicked. The speaker's role as a mouthpiece for God's message is clear.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, so the BSB is the wording every comparison below is made against.
Sentence Structuregenerated
The main verb of the verse is אָמַ֣רְתִּי, I say, which governs two clauses: one directed at the proud and the other at the wicked. The structure emphasizes the psalmist's direct address to both groups, highlighting the seriousness of the warning.
The sentence begins with the speaker's declaration, followed by two imperative phrases that express the commands given to the proud and the wicked, indicating a clear and authoritative message.
Septuagint Backgroundgenerated
The Septuagint translates אָמַ֣רְתִּי as ἐτάκη, which suggests a similar meaning of declaring or saying. This choice reflects the translators' understanding of the psalmist's role as a speaker of God's warnings.
The translation aligns closely with the Hebrew text, maintaining the imperative tone directed at the proud and wicked.
In plain words — the whole versegenerated
Psalm 75:4 warns the proud not to boast and the wicked not to lift their horn. The psalmist speaks with authority, reminding them of the consequences of their arrogance. This verse emphasizes humility before God and the dangers of pride.
Frequently Asked Questionsgenerated
To 'not boast' means to refrain from displaying arrogance or pride, acknowledging that all power and authority belong to God.
The psalmist addresses the wicked to warn them of their wrongdoing and the consequences that come from their actions.
In this context, the 'horn' symbolizes strength and power, and lifting it up represents boasting or asserting oneself in pride.
This verse fits within the theme of divine authority and judgment, emphasizing God's control over the proud and wicked.
Reflection Questionsgenerated
- In what ways do I see pride manifest in my own life, and how can I address it?
- How can I remind myself and others of the importance of humility before God?
- What are some examples of boasting that I witness in society today?
- How can I encourage those around me to seek humility instead of pride?
The early church on this verse — how the Fathers read it
Augustine of Hippo cites this verse in his exposition, discussing the implications of the psalmist's warnings to the unjust.
We have heard now, brethren, that which day by day is not kept secret: let us hear now what He has cried through these pillars....He cries what? "I have said to unjust men,Early Church Fathers on Psalms 75 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Psalms 75:4 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleI said unto the fools,.... To the vain gloriosos, proud boasters, mockers, and scoffers at the day of judgment, and burning of the world: deal not foolishly; by glorying in themselves, boasting of
Read John Gill on Psalms 75 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryI said unto the fools, Deal not foolishly: and to the wicked, Lift not up the horn: -In reliance on God's promise (Psalms 75:2-3), Israel warns the haughty foe no more to lift up the neck in pride,
Read Robert Jamieson on Psalms 75 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleI said, with authority and command; I charged them. The fools, i.e. the wicked, as that is explained in the next clause. Deal not foolishly; desist from your impious and injurious practices, which shall not now go unpunished, as they have done. Lift not up the horn; do not carry yourselves either arrogantly, boasting of your own strength, or scornfully and maliciously towards me or others of God’ s people.
Read Matthew Poole on Psalms 75 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 75:4 I said unto the fools, Deal not foolishly: and to the wicked, Lift not up the horn:Ver. 4. I said unto the fools, Deal not foolishly] Boast not yourselves so proudly and petulantly, but submit to God’ s decree, and my government; how much more to Christ’ s! Lift not up the horn] Metaphora a tauris cornupetis.
Read John Trapp on Psalms 75 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(4) Fools . . . foolishly.—Better, arrogant . . . arrogantly. See Psalms 73:3. (Comp. 1 Samuel 2:3.)
Read Charles John Ellicott on Psalms 75 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 4. I said unto the fools] I have given the idolatrous Chaldeans sufficient warning to abandon their idols, and worship the true God; but they would not. I have also charged the wicked, to whom for a season I have delivered you because of your transgressions, not to lift up their horn-not to use their power to oppress and destroy. They have, notwithstanding, abused their power in the persecutions with which they have afflicted you. For all these things they shall shortly be brought to an awful account. On the term horn, See Clarke on Lu 1:69.
Read AdamClarke on Psalms 75 →CambridgeThe Cambridge Bible for Schools and Colleges4, 5. A warning to all presumptuous braggarts, based on the Divine utterances of Psa 75:2-3. It is disputed whether the speaker is still God, as in Psalms 75:2-3, or the poet, but the latter alternative is preferable. The interposition of Selah marks the end of the Divine speech, and I said naturally introduces a fresh speaker. Moreover there is no break between Psalms 75:5 and Psalms 75:6, but it is clear that God is no longer speaking in Psalms 75:6-7.
Read Cambridge on Psalms 75 →Albert Barnes1798–1870Barnes' Notes on the BibleI said unto the fools - To the wicked people in rebellion. Folly and wickedness in the Bible are synonymous terms, as they are identical in fact. See the notes at Psalms 14:1.
Read Albert Barnes on Psalms 75 →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
I say to the proud, ‘Do not boast,’ and to the wicked, ‘Do not lift up your horn.
I said to the arrogant, “Don’t boast!” I said to the wicked, “Don’t lift up the horn.
I say to the proud, ‘Do not boast,’ and to the wicked, ‘Do not lift up your horn.
I say to the proud, “Do not be proud,” and to the wicked, “Do not be so confident of victory!
Tyndale line
I said unto the fools, Deal not foolishly: and to the wicked, Lift not up the horn:
I said unto the arrogant, Deal not arrogantly; And to the wicked, Lift not up the horn:
I said unto the arrogant, Deal not arrogantly: and to the wicked, Lift not up the horn:
I said to the fools, Deal not foolishly; and to the wicked, Lift not up the horn:
I saide vnto the foolish, Be not so foolish, and to the wicked, Lift not vp the horne.
Strictly literal
I said unto the boastful, Boast not; and to the wicked, Lift not up the horn:
I have said to the boastful, 'Be not boastful,' And to the wicked, 'Raise not up a horn.'
I have said to the boastful, “Do not be boastful,” || And to the wicked, “Do not raise up a horn.”
(75:5) I said unto the arrogant, Deal not arrogantly: and to the wicked, Lift not up the horn.
I said to the arrogant, “Do not be arrogant,” and to the wicked, “Do not lift up the horn.
From the Latin
There hath he broken the powers of bows, the shield, the sword, and the battie.
Simplified
To those who boast I say, ‘Don't boast!’ I tell the wicked, ‘Don't be proud!’
I say to the men of pride, Let your pride be gone: and to the sinners, Let not your horn be lifted up.
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 on seven of the eight words in this verse. The Septuagint captures the essence of the Hebrew text, though its word order differs. The agreement indicates a consistent message across these ancient texts.
אָמַ֣רְתִּי לַֽ֭הוֹלְלִים אַל־ תָּהֹ֑לּוּ וְ֝לָרְשָׁעִ֗ים אַל־ תָּרִ֥ימוּ קָֽרֶן׃
7 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 75:4
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.
אָמַר (amar) is a Hebrew verb meaning 'to say' or 'to utter,' with a broad range of uses including to promise, command, or even boast. It appears in various forms, such as in the Qal (to say), Niphal (to be told), and Hiphil (to avow). The entries highlight its versatility in both spoken and internal contexts, though no specific verse is noted.
אָמַר 5287 vb. utter, say
Qal
Say
Say in the heart (= think)
Promise
Command (esp. late)
Niph. be said, told
Hiph. avow, avouch (lit. cause to declare)
Hithp. act proudly, boast
base
H559 אָמַר utter, say .. Say
. Say in the heart (= think)
. Promise
. Command (esp. late)
. be said, told
. avow, avouch (lit. cause to declare)
. act proudly, boast
559 'amar aw-mar'
a primitive root; to say (used with great
latitude):--answer, appoint, avouch, bid, boast self, call,
certify, challenge, charge, + (at the, give) command(-ment),
commune, consider, declare, demand, X desire, determine, X
expressly, X indeed, X intend, name, X plainly, promise,
publish, report, require, say, speak (against, of), X still, X
suppose, talk, tell, term, X that is, X think, use (speech),
utter, X verily, X yet.
אָמַר (a.mar) — to say.
1) to say, speak, utter
1a) (Qal) to say, to answer, to say in one's heart, to think, to command, to promise, to intend
1b) (Niphal) to be told, to be said, to be called
1c) (Hithpael) to boast, to act proudly
1d) (Hiphil) to avow, to avouch
Aramaic equivalent: a.mar (אֲמַר "to say" H0560)
HVqp1cs — Verb · Qal · perfect first person common singularHVqp1cs
The Hebrew word הָלַל (halal) is a primitive root that encompasses meanings related to shining, boasting, and foolishness. It can signify to praise or celebrate, often in a clamorously foolish manner, and includes the idea of making a boast or being made a fool of. The entries indicate a range of uses, from expressing God's favor to acting madly.
[הָלַל] vb. shine
Qal when it, viz. his lamp, shone upon my head, fig. of God’s favour.
Hiph. flash forth light
base
[הָלַל] vb. be boastful, Pi. praise
Qal be boastful
Pi.
praise man or woman
usually praise י׳
appar. boast, make one’s boast
Pu. be praised
Hithpa. glory, boast, make one’s boast
Po‛el make into a fool, make a fool of
Po‛al of laughter I said, It is mad (folly)
Hithpo. act madly, or like a madman
base
H1984a הָלַל shine H1984b הָלַל be boastful, Pi. praise H1984c הָלַל be boastful, Pi. praise .be boastful
. . praise man or woman
. usually praise י׳
. appar. boast, make one’s boast
. be praised
. glory, boast, make one’s boast
.make into a fool, make a fool of
.of laughter I said, It is mad (folly)
. act madly, or like a madman
1984 halal haw-lal'
a primitive root; to be clear (orig. of sound, but usually of
color); to shine; hence, to make a show, to boast; and thus to
be (clamorously) foolish; to rave; causatively, to celebrate;
also to stultify:--(make) boast (self), celebrate, commend,
(deal, make), fool(- ish, -ly), glory, give (light), be (make,
feign self) mad (against), give in marriage, (sing, be worthy
of) praise, rage, renowned, shine.
הָלַל (ha.lal) — to shine.
1) to shine
1a) (Qal) to shine (fig. of God's favour)
1b) (Hiphil) to flash forth light
הָלַל (ha.lal) — to boast: praise.
: praise
1) to praise, boast, be boastful
1a) (Qal)
1a1) to be boastful
1a2) boastful ones, boasters (participle)
1b) (Piel)
1b1) to praise
1b2) to boast, make a boast
1c) (Pual)
1c1) to be praised, be made praiseworthy, be commended, be worthy of praise
1d) (Hithpael) to boast, glory, make one's boast
הָלַל (ha.lal) — to be foolish.
1) (Poel) to make a fool of, make into a fool
1f) (Hithpoel) to act madly, act like a madman
הָלַל (ha.lal) — to boast: boast.
: boast
1) to praise, boast, be boastful
1a) (Qal)
1a1) to be boastful
1a2) boastful ones, boasters (participle)
1b) (Piel)
1b1) to praise
1b2) to boast, make a boast
1c) (Pual)
1c1) to be praised, be made praiseworthy, be commended, be worthy of praise
HRd/Vqrmpa — Preposition · verb qal participle (active) masculine pluralHRd/Vqrmpa
אַל (al) is a negative particle meaning 'not' or 'no,' often used to express a wish or prohibition rather than an objective fact. It can also function as a noun meaning 'nothing.' The lexicons highlight its use in various contexts, including deprecative forms, but do not show significant disagreement.
אַל adv. of negation, denying however, not objectively as a fact, but subjectively as a wish, expressing therefore a deprecation or prohibition
base
H408 אַל adv. of negation, denying however, not objectively as a fact, but subjectively as a wish, expressing therefore a deprecation or prohibition
408 'al al
a negative particle (akin to 3808); not (the qualified
negation, used as a deprecative); once (Job 24:25) as a noun,
nothing:--nay, neither, + never, no ,nor, not, nothing
(worth), rather than.
see HEBREW for 03808
אַל (al) — not.
1) not, no, nor, neither, nothing (as wish or preference)
1a) do not, let not (with a verb)
1b) let there not be (with a verb understood)
1c) not, no (with substantive)
1d) nothing (as substantive)
Aramaic equivalent: al (אַל "not" H0409)
HTn — ParticleHTn
The Hebrew word הָלַל (halal) is a primitive root that encompasses meanings related to shining, boasting, and foolishness. It can signify to praise or celebrate, often in a clamorously foolish manner, and includes the idea of making a boast or being made a fool of. The entries indicate a range of uses, from expressing God's favor to acting madly.
[הָלַל] vb. shine
Qal when it, viz. his lamp, shone upon my head, fig. of God’s favour.
Hiph. flash forth light
base
[הָלַל] vb. be boastful, Pi. praise
Qal be boastful
Pi.
praise man or woman
usually praise י׳
appar. boast, make one’s boast
Pu. be praised
Hithpa. glory, boast, make one’s boast
Po‛el make into a fool, make a fool of
Po‛al of laughter I said, It is mad (folly)
Hithpo. act madly, or like a madman
base
H1984a הָלַל shine H1984b הָלַל be boastful, Pi. praise H1984c הָלַל be boastful, Pi. praise .be boastful
. . praise man or woman
. usually praise י׳
. appar. boast, make one’s boast
. be praised
. glory, boast, make one’s boast
.make into a fool, make a fool of
.of laughter I said, It is mad (folly)
. act madly, or like a madman
1984 halal haw-lal'
a primitive root; to be clear (orig. of sound, but usually of
color); to shine; hence, to make a show, to boast; and thus to
be (clamorously) foolish; to rave; causatively, to celebrate;
also to stultify:--(make) boast (self), celebrate, commend,
(deal, make), fool(- ish, -ly), glory, give (light), be (make,
feign self) mad (against), give in marriage, (sing, be worthy
of) praise, rage, renowned, shine.
הָלַל (ha.lal) — to shine.
1) to shine
1a) (Qal) to shine (fig. of God's favour)
1b) (Hiphil) to flash forth light
הָלַל (ha.lal) — to boast: praise.
: praise
1) to praise, boast, be boastful
1a) (Qal)
1a1) to be boastful
1a2) boastful ones, boasters (participle)
1b) (Piel)
1b1) to praise
1b2) to boast, make a boast
1c) (Pual)
1c1) to be praised, be made praiseworthy, be commended, be worthy of praise
1d) (Hithpael) to boast, glory, make one's boast
הָלַל (ha.lal) — to be foolish.
1) (Poel) to make a fool of, make into a fool
1f) (Hithpoel) to act madly, act like a madman
הָלַל (ha.lal) — to boast: boast.
: boast
1) to praise, boast, be boastful
1a) (Qal)
1a1) to be boastful
1a2) boastful ones, boasters (participle)
1b) (Piel)
1b1) to praise
1b2) to boast, make a boast
1c) (Pual)
1c1) to be praised, be made praiseworthy, be commended, be worthy of praise
HVqj2mp — Verb · Qal · jussive second person masculine pluralHVqj2mp
bost (halal, "to praise"; kauchaomai, "to vaunt oneself," used both in a good and a bad sense): To praise God: "In God have we made our boast all the day long" (Ps 44:8); to praise oneself, to vaunt (Ps 10:3). In the New Testament the Revised Version (British and American) frequently translates "glory," where the King James Version has "boast," in a good sense (2Co 7:14). In the sense of self-righteousness (Eph 2:9; Ro 2:17,23). Boaster (alazon, "a braggart") occurs in the King James Version (Ro 1:30; 2Ti 3:2); the…
רָשָׁע (rasha`) refers to someone who is wicked or criminal, encompassing meanings such as guilty and ungodly. It is derived from a root that implies moral wrongdoing. The term is used to describe individuals who are hostile to God or guilty of sin against others.
רָשָׁע 263 adj. wicked, criminal
base
H7563 רָשָׁע wicked, criminal
7563 rasha` raw-shaw'
from 7561; morally wrong; concretely, an (actively) bad
person:--+ condemned, guilty, ungodly, wicked (man), that did
wrong.
see HEBREW for 07561
רָשָׁע (ra.sah) — wicked.
1) wicked, criminal
1a) guilty one, one guilty of crime (subst)
1b) wicked (hostile to God)
1c) wicked, guilty of sin (against God or man)
HC/Rd/Ncmpa — Conjunction · preposition · noun common masculine plural absoluteHC/Rd/Ncmpa
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…
אַל (al) is a negative particle meaning 'not' or 'no,' often used to express a wish or prohibition rather than an objective fact. It can also function as a noun meaning 'nothing.' The lexicons highlight its use in various contexts, including deprecative forms, but do not show significant disagreement.
אַל adv. of negation, denying however, not objectively as a fact, but subjectively as a wish, expressing therefore a deprecation or prohibition
base
H408 אַל adv. of negation, denying however, not objectively as a fact, but subjectively as a wish, expressing therefore a deprecation or prohibition
408 'al al
a negative particle (akin to 3808); not (the qualified
negation, used as a deprecative); once (Job 24:25) as a noun,
nothing:--nay, neither, + never, no ,nor, not, nothing
(worth), rather than.
see HEBREW for 03808
אַל (al) — not.
1) not, no, nor, neither, nothing (as wish or preference)
1a) do not, let not (with a verb)
1b) let there not be (with a verb understood)
1c) not, no (with substantive)
1d) nothing (as substantive)
Aramaic equivalent: al (אַל "not" H0409)
HTn — ParticleHTn
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
HVhi2mp — Verb · Hiphil · imperfect second person masculine pluralHVhi2mp
The Hebrew word קֶ֫רֶן (*qeren*) primarily means 'horn,' which can refer to a ram's horn, a musical instrument, or horn-like projections on an altar. It also has figurative meanings related to strength and can denote a flask or rays of light. The term קַרְנַ֫יִם (*qarnaim*) refers to a location conquered by Israel, likely in Bashan.
קֶ֫רֶן 75 n.f. horn
of ram
used as oil-flask
as wind instr.
(from curved shape of tusks)
fig. of pers., symbol of strength
of altar, horn-like projections at corners
hill (so in Ar., peak, isolated hill)
rays at his side(s) he had (of lightning-flashes in theoph.)
base
קַרְנַ֫יִם n.pr.loc. conquered by Isr.; prob. in Bashan
base
H7161a קֶ֫רֶן horn . . of ram
. used as oil-flask
. as wind instr.
. (from curved shape of tusks)
. fig. of pers., symbol of strength
. of altar, horn-like projections at corners
. hill (so in Ar., peak, isolated hill)
. rays at his side(s) he had (of lightning-flashes in theoph.)
H7161b קַרְנַ֫יִם conquered by Isr.; prob. in Bashan
7161 qeren keh'-ren
from 7160; a horn (as projecting); by implication, a flask,
cornet; by resembl. an elephant's tooth (i.e. ivory), a corner
(of the altar), a peak (of a mountain), a ray (of light);
figuratively, power:--X hill, horn.
see HEBREW for 07160
קֶ֫רֶן (qe.ren) — horn.
1) horn
1a) horn
1b) of strength (fig)
1c) flask (container for oil)
1d) horn (as musical instrument)
1e) horn (of horn-like projections on the altar)
1f) of rays of light
1g) hill
Aramaic equivalent: qe.ren (קֶ֫רֶן "horn" H7162)
קַרְנַ֫יִם (qar.na.im) — Karnaim.
(BDB) Karnaim, a place conquered by Israel probably in Bashan
Another name of ash.te.rot qar.na.yim (עַשְׁתְּרֹת קַרְנַיִם "Ashteroth-karnaim" H6255)
HNcfsa — Noun common · feminine singular absoluteHNcfsa
horn (Hebrew and Aramaic qeren; keras; for the "ram's horn" (yobhel) of Jos 6 see MUSIC, and for the "inkhorn" of Eze 9 (qeceth) see separate article):
(1) Qeren and keras represent the English "horn" exactly, whether on the animal (Ge 22:13), or used for musical purposes (Jos 6:5; 1Ch 25:5), or for containing a liquid (1Sa 16:1,13; 1Ki 1:39), but in Eze 27:15 the horns of ivory are of course tusks and the "horns" of ebony are small (pointed?) logs. Consequently most of the usages require no explanation.
Horn
Trumpets were at first horns perforated at the tip, used for various purposes (Josh. 6:4,5).
Flasks or vessels were made of horn (1 Sam. 16:1, 13; 1 Kings 1:39).
But the word is used also metaphorically to denote the projecting corners of the altar of burnt offerings (Ex. 27:2) and of incense (30:2). The horns of the altar of burnt offerings were to be smeared with the blood of the slain bullock (29:12; Lev. 4:7-18). The criminal, when his crime was accidental, found an asylum by laying hold of the horns of the altar (1 Kings 1:50; 2:28).
The word "horn" is often used metaphorically to signify strength and honor, because horns are the chief weapons and ornaments of the animals which possess them; hence they are also used as a type of victory. Of strength the horn of the unicorn was the most frequent representative, (33:17) etc., but not always; comp. (1 Kings 22:11) where probably horns of iron, worn defiantly and symbolically on the head, are intended. Among the Druses upon Mount Lebanon the married women wear silver horns on their heads. In the sense of honor, the word horn stands for the abstract "my horn," (Job 16:16) "all the horn of Israel," (1 Samuel 2:3) and so for the supreme authority. It also stands for the concrete , whence it comes to mean king…
Of animals were used as drinking vessels, and to hold ointments, perfumes, etc., 1Sa 16:1 1Ki 1:39. The "horns of the altar" were its four corners and elevation on them, Ex 27:2 30:2. See ALTAR.
The principal defense and ornament of many beasts are in their horns; and hence the horn is often a symbol of strength, honor, and dominion. The Lord exalted the horn of David, and of his people; he breaketh the horn of salvation, and of defiling the horn in the dust, De 33:17 1Sa 2:1,10 Job 16:15 Ps 75:10