Zephaniah 3:12 — Word Study
WLCוְהִשְׁאַרְתִּ֣י בְקִרְבֵּ֔ךְ עַ֥ם עָנִ֖י וָדָ֑ל וְחָס֖וּ בְּשֵׁ֥ם יְהוָֽה׃
BSABut I will leaveshâʼar [spare, reserve] within youqereb a meekʻânîy [afflicted, humble] and humbledal [poor, weak] peopleʻam and they will trustchâçâh [seek refuge, have faith] in the nameshêm [reputation, character] of the LORDYᵉhôvâh [Yehovah, the covenant God]
| Greek | English | Parsing |
|---|---|---|
| וְהִשְׁאַרְתִּ֣י | and I will leave | Verb, Hiphil, sequential perfect first person common singular |
| בְקִרְבֵּ֔ךְ | in midst your | Preposition, noun common masculine singular construct, suffix |
| עַ֥ם | a people | Noun common, masculine singular absolute |
| עָנִ֖י | afflicted | Adj |
| וָדָ֑ל | and poor | Conjunction |
| וְחָס֖וּ | and they will take refuge | Verb, Qal, sequential perfect third person common plural |
| בְּשֵׁ֥ם | in [the] name of | Preposition, noun common masculine singular construct |
| יְהוָֽה׃ | Yahweh | Noun proper |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | But I will leave within you a meek and humble people, and they will trust in the name of the LORD. |
| KJV | I will also leave in the midst of thee an afflicted and poor people, and they shall trust in the name of the LORD. |
| ASV | But I will leave in the midst of thee an afflicted and poor people, and they shall take refuge in the name of Jehovah. |
| YLT | And I have left in thy midst a people humble and poor, And they have trusted in the name of Jehovah. |
| WEB | But I will leave among you an afflicted and poor people, and they will take refuge in Yahweh’s name. |
| BBE | But I will still have among you a quiet and poor people, and they will put their faith in the name of the Lord. |
Where they part company is עָנִי — see How Translations Differ.
The main clause introduces God's promise, with two subordinate phrases elaborating on the nature of the remnant and their response.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbשָׁאַר
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 — Zephaniah 3:12
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 — The Promise of Restorationgenerated
Zephaniah 3:12 speaks of a time when God will leave a remnant of humble people within Israel. This remnant will trust in the name of the LORD, contrasting with those who have been prideful and rebellious. The surrounding verses emphasize the transformation of Israel from shame to joy, as seen in Zephaniah 3:11 and Zephaniah 3:13.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Isaiah 14:32 | What answer will be given to the envoys of that nation? “The LORD has founded Zion, where His afflicted people will find refuge.” |
| 2 | Isaiah 61:1–3 | The Spirit of the Lord GOD is on Me, because the LORD has anointed Me to preach good news to the poor. He has sent Me to bind up the brokenhearted, to proclaim liberty to the captives and freedom to the prisoners, |
| 3 | Zechariah 11:11 | It was revoked on that day, and so the afflicted of the flock who were watching me knew that it was the word of the LORD. |
| 4 | Zechariah 13:8–9 | And in all the land, declares the LORD, two-thirds will be cut off and perish, but a third will be left in it. |
| 5 | Matthew 5:3 | “Blessed are the poor in spirit, for theirs is the kingdom of heaven. |
The Treasury of Scripture Knowledge — 15 references, hung on the phrase they belong to
The Key Word — עָנִי, 'a.Nigenerated
The word עָנִי (aniy) is an adjective meaning afflicted or humble. It describes a state of being that often arises from difficult circumstances, highlighting the vulnerability of the people.
This term is used in various contexts to denote those who are lowly or in need. In this verse, it emphasizes the character of the remnant that God will preserve, contrasting them with the proud and haughty.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, which has humble for עָנִי. The KJV and other versions like the ASV render it as afflicted, indicating a difference in interpretation.
Sentence Structuregenerated
The main verb of the verse is וְהִשְׁאַרְתִּ֣י (ve.hish.'ar.Ti), and I will leave, which governs the rest of the sentence. The structure includes a prepositional phrase indicating location, followed by a noun phrase describing the people and an adjective phrase characterizing them.
The word order emphasizes the remnant's condition and their trust in God, highlighting the importance of their humility in contrast to the pride of others.
Septuagint Backgroundgenerated
The Septuagint translates וְהִשְׁאַרְתִּ֣י as ὑπολείψομαι, meaning 'I will leave behind.' This choice reflects a similar concept of preservation but may carry a slightly different nuance in Greek.
The Greek term emphasizes the act of leaving a remnant, aligning with the Hebrew intent but also suggesting a more active role in the preservation.
In plain words — the whole versegenerated
Zephaniah 3:12 promises that God will leave a humble and afflicted people among His own. They will trust in His name, contrasting with those who have acted pridefully.
Frequently Asked Questionsgenerated
Being meek and humble refers to having a lowly spirit, recognizing one's dependence on God, and being open to His guidance.
Trusting in the name of the LORD signifies reliance on His character and reputation, acknowledging His power and faithfulness.
The verse illustrates the idea of a remnant, a small group preserved by God who remain faithful amid widespread unfaithfulness.
In this context, 'afflicted' indicates those who are suffering or in need, highlighting their vulnerability and reliance on God.
Reflection Questionsgenerated
- In what ways can humility be a strength in my life?
- How can I learn to trust in God's name more fully?
- What does it mean to be part of a remnant in today's world?
- How can I support those who are afflicted or in need around me?
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Zephaniah 3:12 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleI will also leave in the midst of thee an afflicted and poor people,.... Of a character just the reverse of the proud and haughty, that should be removed from Jerusalem and Judea by death or
Read John Gill on Zephaniah 3 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryI will also leave in the midst of thee an afflicted and poor people, and they shall trust in the name of the LORD.
Read Robert Jamieson on Zephaniah 3 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleI will also leave: the Chaldeans had spared none if the Lord had not preserved a remnant; it is he, rather than they, which did leave a remnant. In the midst of thee; to return and dwell in Judea and Jerusalem. An afflicted people; or a people of a broken spirit, a meek, humble, spirited people, instead of that proud heart which was once among them. Poor; not so much in outward respects as poor in spirit, such a people as the Lord can delight in. They shall trust in the name of the Lord; not in city or temple, but in the Lord, and in his mercy, faithfulness, and power.
Read Matthew Poole on Zephaniah 3 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsZephaniah 3:12 I will also leave in the midst of thee an afflicted and poor people, and they shall trust in the name of the LORD.Ver. 12. I will also leave in the midst of thee an afflicted and poor people] Poor and therein afflicted, therefore despised. Poverty is an affliction, and makes a man trodden upon, Nil habet infelix paupertas durius in se, Quam quod ridicules homines facit, Men will be sure to go over the hedge where it is lowest. Hence St Paul joins them together, I have learned to want and to be abased. They that want must look to be abased. This thy son, saith he, Luke 15:30, not this my brother; he would not once own him, because in poverty. But though men will not, yet God…
Read John Trapp on Zephaniah 3 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(12) Afflicted.—ânî, a condition which is likely to make them also “meek,” ânâv, instead of “haughty.”
Read Charles John Ellicott on Zephaniah 3 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 12. An afflicted and poor people] In such a state will the Jews be found when they shall hear the universal call, and believe in Christ Jesus. Indeed, this is the general state of the Jews in the present day; except a few that are called Jews, who are very rich; and who believe just as much in the God of Jacob, as they do in Jesus Christ.
Read AdamClarke on Zephaniah 3 →CambridgeThe Cambridge Bible for Schools and Colleges12. I will also leave] As R.V., But I will leave. an afflicted and poor people] Comp. Isaiah 14:32, “The Lord hath founded Zion, and in her shall the afflicted of his people take refuge.” The rendering “afflicted,” in its modern sense, is too strong; compare the last words of Zep 3:13. The term is used of the Messiah, Zechariah 9:9, “lowly and riding upon an ass”; comp. Isaiah 66:2, “him that is poor and of a contrite spirit, and trembleth at my word,” where the term seems used in a moral or religious sense. “Afflicted” does not mean “in distress,” but is the opposite of powerful (Habakkuk 3:14), or haughty (Zephaniah 3:11). trust in the name of the Lord] This expresses the characteristic…
Read Cambridge on Zephaniah 3 →Albert Barnes1798–1870Barnes' Notes on the BibleI will also leave - (Over, as a remnant, it is still the same heavy prophecy, that a remnant only ‘shall be saved’) “an afflicted and poor people.” priests, (except that ‘great company who were
Read Albert Barnes on Zephaniah 3 →The verse in English, compared — 17 translations, and where they part company
Every translation on this page is a decision someone had to make and commit to. Read down a column and you see one translator's judgement; read across a row and you see the range the Greek actually allows. The BSB is the wording the rest of this page is measured against, so it is listed first.
Modern formal
But I will leave within you a meek and humble people, and they will trust in the name of the LORD.
But I will leave among you an afflicted and poor people, and they will take refuge in Yahweh’s name.
But I will leave within you a meek and humble people, and they will trust in the name of the LORD.
I will leave in your midst a humble and meek group of people, and they will find safety in the Lord’s presence.
Tyndale line
I will also leave in the midst of thee an afflicted and poor people, and they shall trust in the name of the LORD.
But I will leave in the midst of thee an afflicted and poor people, and they shall take refuge in the name of Jehovah.
But I will leave in the midst of thee an afflicted and poor people, and they shall trust in the name of the LORD.
I will also leave in the midst of thee an afflicted and poor people, and they shall trust in the name of the LORD.
Then will I leaue in the middes of thee an humble and poore people: and they shall trust in the Name of the Lord.
Strictly literal
And I will leave in the midst of thee an afflicted and poor people, and they shall trust in the name of Jehovah.
And I have left in thy midst a people humble and poor, And they have trusted in the name of Jehovah.
And I have left in your midst a people humble and poor, || And they have trusted in the Name of YHWH.
And I will leave remaining in the midst of thee a humble and poor people, and they shall trust in the name of the Lord.
But I will leave among you a lowly and poor people, and they will find refuge in the name of Yahweh.
From the Latin
And I will leave in the midst of thee a poor and needy people: and they shall hope in the name of the Lord.
Simplified
I will leave among you those who are meek and humble, those who trust in the name of the Lord.
But I will still have among you a quiet and poor people, and they will put their faith in the name of the Lord.
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 reads וְהִשְׁאַרְתִּ֣י בְקִרְבֵּ֔ךְ עַ֥ם עָנִ֖י וָדָ֑ל וְחָס֖וּ בְּשֵׁ֥ם יְהוָֽה׃. The Septuagint matches seven of the eight words closely, maintaining the overall meaning. The Dead Sea Scrolls show some restoration but agree with the Masoretic Text on key terms.
וְהִשְׁאַרְתִּ֣י בְקִרְבֵּ֔ךְ עַ֥ם עָנִ֖י וָדָ֑ל וְחָס֖וּ בְּשֵׁ֥ם יְהוָֽה׃
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.
[והשארתי] [בקרב׳ך] [עם] עני ודל וחסו בשם יהוה
4 words on the leather — 1 partly restored, 3 supplied entire by an editor.
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 Zephaniah 3:12
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.
שָׁאַר (sha'ar) is a Hebrew verb meaning to remain or be left over. It encompasses various nuances, including being left behind, surviving, or leaving something as a gift. The entries indicate its use in different forms, such as Qal, Niphal, and Hiphil, highlighting its versatility in contexts like remnants or spare items.
שָׁאַר 133 vb. remain, be left over
Qalthe youngest still remains
Niph.
be left over
be left behind
Hiph.
leave over, spare
leave or keep over
the city shall have 100 left
leave as a gift
base
H7604 שָׁאַר remain, be left over .he youngest still remains
. . be left over
. be left behind
. . leave over, spare
. leave or keep over
. the city shall have 100 left
. leave as a gift
7604 sha'ar shaw-ar'
a primitive root; properly, to swell up, i.e. be
(causatively, make) redundant:--leave, (be) left, let,
remain, remnant, reserve, the rest.
שָׁאַר (sha.ar) — to remain.
1) to remain, be left over, be left behind
1a) (Qal) to remain
1b) (Niphal)
1b1) to be left over, be left alive, survive
1b1a) remainder, remnant (participle)
1b2) to be left behind
1c) (Hiphil)
1c1) to leave over, spare
1c2) to leave or keep over
1c3) to have left
1c4) to leave (as a gift)
Conj | V-Hiphil-1cs — Verb · Hiphil · sequential perfect first person common singularHc/Vhq1cs
קֶ֫רֶב (qereb) refers to the inward part or midst of something, encompassing both physical and figurative meanings. It can denote the center of a person or object, as well as the seat of thought and emotion. The term also relates to the entrails of sacrificial animals. It is used in various contexts, including references to being among or within a group.
קֶ֫רֶב 227 n.[m.] inward part, midst
base
H7130 קֶ֫רֶב inward part, midst
7130 qereb keh'-reb
from 7126; properly, the nearest part, i.e. the center,
whether literal, figurative or adverbial (especially with
preposition):--X among, X before, bowels, X unto charge, +
eat (up), X heart, X him, X in, inward (X -ly, part, -s,
thought), midst, + out of, purtenance, X therein, X through, X
within self.
see HEBREW for 07126
קֶ֫רֶב (qe.rev) — entrails: among.
: among/within
1) midst, among, inner part, middle
1a) inward part
1a1) physical sense
1a2) as seat of thought and emotion
1a3) as faculty of thought and emotion
1b) in the midst, among, from among (of a number of persons)
1c) entrails (of sacrificial animals)
Also means: qe.rev (קֶ֫רֶב ": inner_parts" H7130H)
קֶ֫רֶב (qe.rev) — entrails: inner parts.
: inner_parts
1) midst, among, inner part, middle
1a) inward part
1a1) physical sense
1a2) as seat of thought and emotion
1a3) as faculty of thought and emotion
1b) in the midst, among, from among (of a number of persons)
1c) entrails (of sacrificial animals)
Prep | N-ms | Suff — Preposition · noun common masculine singular construct · suffixHR/Ncmsc/Sp2fs
עַם (am) primarily means 'people' or 'nation,' referring to a collective group, often in the context of tribes such as those of Israel. It can also denote kinsmen or compatriots. The term appears in various contexts, including military and familial references. There is a mention of a specific individual named Ammi in Song of Solomon 6:12.
עַם, עָם 1810 n.m. people
a people, nation
= smaller units
= common people
people in gen., persons
phrases
base
[עַם] n.[m.] kinsman (on father's side)
base
H5971a עַם, עָם people H5971b עַם kinsman (on father's side)
5971 `am am
from 6004; a people (as a congregated unit); specifically, a
tribe (as those of Israel); hence (collectively) troops or
attendants; figuratively, a flock:--folk, men, nation,
people.
see HEBREW for 06004
עַם (am) — people.
: people/nation
1) nation, people
1a) people, nation
1b) persons, members of one's people, compatriots, country-men
עַם (am) — kinsman.
kinsman, kindred
עַם (am) — Ammi.
A man living at the time of United Monarchy, only mentioned at Sng.6.12
§ kinsman, kindred
עַם (am) — People's (Gate).
§ kinsman, kindred
עַם (am) — (Ibleam)-am.
Combined with yiv.le.am (יִבְלְעָם "Ibleam" H2991)
§ kinsman, kindred
עַם (am) — Amaw.
This name means nation, people
עַם (am) — people: soldiers.
: soldiers/army
1) nation, people
1a) people, nation
1b) persons, members of one's people, compatriots, country-men
עַם (am) — people: creatures.
: creatures
1) nation, people
1a) people, nation
1b) persons, members of one's people, compatriots, country-men
N-ms — Noun common · masculine singular absoluteHNcmsa
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…
עָנִי (aniy) describes a state of being poor, afflicted, or humble. It is built from the root meaning to be depressed in mind or circumstances. The entries indicate it covers a range of meanings including needy, lowly, and wretched. There is a noted disagreement regarding its relationship to another word, עָנָה (anah), with some lexicons viewing one as subjective and the other as objective.
עָנִי adj. poor, afflicted, humble
base
H6041 עָנִי poor, afflicted, humble
6041 `aniy aw-nee'
from 6031; depressed, in mind or circumstances (practically
the same as 6035, although the margin constantly disputes
this, making 6035 subjective and 6041 objective):--afflicted,
humble, lowly, needy, poor.
see HEBREW for 06031
see HEBREW for 06035
see HEBREW for 06035
see HEBREW for 06041
עָנִי (a.ni) — afflicted.
1) poor, afflicted, humble, wretched
1a) poor, needy
1b) poor and weak
1c) poor, weak, afflicted, wretched
1d) humble, lowly
Adj — AdjHAamsa
→ DUTY TO THE Job 6:14; 22:29; Isa 58:6,7,10; Mt 25:34-45; Lu 10:30-37; Php 2:1,2; 1Ti 5:10; Jas 5:13-15
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
Conj | Adj — ConjunctionHC/Aamsa
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
חָסָה (chacah) is a Hebrew verb meaning to seek refuge or flee for protection, often used in a figurative sense to express trust or hope in God. It is primarily found in poetic contexts, emphasizing the act of confiding in divine protection.
חָסָה vb. (mostly poet. and fig.) seek refuge
base
H2620 חָסָה (mostly poet. and fig.) seek refuge
2620 chacah khaw-saw'
a primitive root; to flee for protection (compare 982);
figuratively, to confide in:--have hope, make refuge, (put)
trust.
see HEBREW for 0982
חָסָה (cha.sah) — to seek refuge.
1) (Qal) to seek refuge, flee for protection
1a) to put trust in (God), confide or hope in (God) (fig.)
Conj | V-Qal-3cp — Verb · Qal · sequential perfect third person common pluralHc/Vqq3cp
ref'-uj: A place of resort and safety. The principal words in the Old Testament are machceh (Ps 14:6; 46:1; 62:7,8; Isa 4:6, etc.), and manoc (2Sa 22:3; Ps 59:16, etc.), both applied chiefly to God as a "refuge" for His people. For the King James Version "refuge" in De 33:27, the Revised Version (British and American) has "dwelling-place," and in Ps 9:9, "high tower." Conversely, the Revised Version (British and American) has "refuge" for the King James Version "shelter" in Ps 61:3, and "hope" in
→ CITIES OF
From the avenger of blood Ex 21:13,14; Nu 35:11-32; De 4:41-43; 19:2-13; Jos 20:1-6
שֵׁם (shem) means 'name' and encompasses various meanings such as reputation, fame, and glory. It can refer to the designation of God and is often associated with memorials or monuments. The word is built from a primitive root and highlights individuality and honor. There is a mention of its use in relation to false gods, which is forbidden.
שֵׁם 864 n.m. name (√ unknown)
of river, beasts, city, i.e. exact designation of it
usu. of pers.
= reputation
esp. as giving a man a kind of posthumous life, esp. in his sons
name, as designation of God
of false gods, use forbidden
= memorial, monument
base
H8034 שֵׁם name (√ unknown)
8034 shem shame
a primitive word (perhaps rather from 7760 through the idea
of definite and conspicuous position; compare 8064); an
appellation, as a mark or memorial of individuality; by
implication honor, authority, character:--+ base,
(in-)fame(-ous), named(-d), renown, report.
see HEBREW for 07760
see HEBREW for 08064
שֵׁם (shem) — name.
1) name
1a) name
1b) reputation, fame, glory
1c) the Name (as designation of God)
1d) memorial, monument
Aramaic equivalent: shum (שֻׁם "name" H8036)
Prep | N-ms — Preposition · noun common masculine singular constructHR/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…
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