HONOR – Encyclopedic Dictionary of Bible and Theology

v. praise, magnify, exalt, magnify
Exo 20:12; Deu 5:16 honor your father and your mother
Lev 19:32 You shall honor the face of the aged, and of your
Num 22:17 I will honor you greatly, and will do whatever
1Sa 2:30 for I will honor those who honor me
2Ki 17:33 they feared .. and honored their gods
Psa 2:12 honor the Son, lest he be angry
Psa 15:4 but honor those who fear the Lord
Psa 50:23 he who sacrifices praises will honor me
Pro 3:9 honor the Lord with your goods, and with
Pro 4:8 will honor you, when you have embraced her
Isa 29:13 His lips honor me, but his heart
Isa 43:23 You have not honored me with your sacrifices.
Isa 60:13 and I will honor the place of my feet
Dan 11:38 but will honor .. the god of fortresses
Mal 1:6 A son honors his father, and a servant his
Matt 15:4; 19:19

A. Verbs kabed (dbeK; , 3513), “to honor”. This verb appears some 114 times in all periods of Biblical Hebrew. Its cognates are in the same languages ​​as the Kaboí†d name. An example of kabed appears in Deu 5:16 “Honor your father and your mother, as the Lord your God has commanded you.” hadar (rd’h; , 1921), “honor, prefer, exalt, behave arrogantly”. This word, found 8 times in the Hebrew of the Bible, has cognates only in Aramaic, although some scholars believe they have found cognates in Egyptian and Syriac. The term means “honor” or “prefer” in Exo 23:3 “Neither shall you show favoritism to the poor in his suit” (rva). In Pro 25:6 hadar means to “exalt” or “behave arrogantly.” B. Kaboí names†d (d/bK; , 3519), “honor; honor, glory; large amount; crew; wealth; reputation ; splendor”. There are cognates of this word in Ugaritic, Phoenician, Arabic, Ethiopic and Akkadian. It is found 200 times in all periods of Biblical Hebrew. Kaboí†d refers to the great physical weight of some object. Nahum 2.9 should read like this: “There is no limit to the treasures; of all kinds of covetable objects” (cf. lba). Isaiah 22.24 (rva) says that Eliakim is likened to a “peg in a firm place” from which “all the glory of his father’s house” will hang. Hosea 9.11 requires a similar meaning; kaboí†d refers to a great multitude of people (“crowd”): “The glory of Ephraim will fly like a bird.” The term does not simply mean “heavy”, but also an imposing or “heavy” number of things (people, objects, concepts). Kaboí†d often refers both to “wealth” and (in the concrete sense) to a significant and positive “reputation”. As an example of the first emphasis, Laban’s sons complain that “Jacob has taken all that was our father’s, and from what was our father’s he has acquired all this wealth” (Gen 31:1 first case). The second emphasis is found in Gen 45:13 where Joseph commanded his brothers to report to his father “about all my glory in Egypt.” Here Joseph’s message includes a report on his position and the promise that in Egypt he would be able to supply his needs. The trees and forests are imposing, rich and “splendid”. God is going to punish the king of Assyria by destroying most of the trees in his forests. “The glory of his forest and of his fertile field will consume † ¦ the trees that remain in his forest will be in number that a child can count” (Isa 10: 18-19). In Psa 85: 9 the idea of ​​wealth or abundance predominates: “Surely his salvation is near for those who fear him, that glory may dwell in our land.” Psa 85:12 conveys the same idea in other terms: “The Lord will also give good; and our land will bear the fruit of it.” Kaboí†d may also carry an abstract emphasis of “glory” (or “honor”) in the sense of imposing presence or position. Phinehas’s wife called her son Ichabod, saying: “The glory of Israel has been pierced! Because the ark of God was taken, and because of the death of her father-in-law and her husband” (1Sa 4:21). In Isa 17:3 kaboí†d contains the more concrete idea of ​​fullness of things like fortified cities, sovereignty and people. Among these qualities are “honor” or respect for rank and position. In Isa 5:13 kaboí†d contains the idea of ​​“honor” or “honor”: “Her nobles are starving, and her multitude parched with thirst” (rva). Here, the word kaboí†d and its parallel term (crowd) represent the entire people of Israel, the upper classes and the common people. In many passages the word presents a future rather than a present reality: “At that time the Branch of the Lord shall be for beauty and glory” (Isa 4:2). There are two nuances of the word that express “honor” or “importance” (cf. Gen 45:13). First, kaboí † d can highlight an individual’s position within the sphere in which he lives (Pro 11:16). The “honor” can be lost due to wrong actions and attitudes (Pro 26:1, 8), or it can be demonstrated through good actions (Pro 20:3; 25.2). The emphasis, then, is on interpersonal relationships. Second, many uses of the term suggest nobility, as for example in 1Ki 3:13 which highlights the “honor” that belongs to the royal family. In other words, kaboí†d can highlight the position of respect and social distinction enjoyed by the nobility. As far as God is concerned, the word denotes a quality of his by which he is recognized. Joshua commanded Achan to give glory to God in recognition of his importance, his worth, and what he means to Him (Josh 7:19). In this and similar examples, “honor” means to do something; what Achan had to do was tell the truth. In other passages, “honoring” God is a cultic acknowledgment and confession that God is God (Psa 29:1). Some suggest that in these and other citations, when the worshiper sees the “glory” of God and confesses it in adoration, his sovereignty over nature is praised. In other passages, the term points to God’s sovereignty over history and specifically points to a future manifestation of his “glory” (Isa 40:5). Finally, we also find cases that relate the revelation of the divine “glory” to the manifestations of the past of his sovereignty in history and over the peoples (Exo 16: 7; 24.16). hadar (rd;h; , 1926), “honor, honour, splendor”. There are cognates of this word only in Aramaic. The 31 instances in the Bible are only in poetic passages in all periods. First, hadar refers to the “splendor” of nature: “And on the first day you shall take branches bearing fruit from a beautiful tree” (Lev 23:40 first case). Second, the term is the equivalent of such Hebrew words as “glory” and “dignity.” Thus, hadar does not mean a combination of physical attractiveness and social position rather than overwhelming beauty. It is said of the Messiah that “there is no appearance in Him, nor beauty: we have seen him, but without attractiveness so that we desire him” (Isa 53:2 rv). Humanity is crowned with “glory and honor”, ​​in divine priorities and rank (Psa 8:5). In Pro 20:29 hadar focuses on the same idea (an elder’s marks of rank and privilege are his gray hair). These cases reflect a theme that runs throughout the Bible: long life is a sign of divine blessing and results (often) from being faithful to God; instead, premature death is divine judgment. When applied to the nature of God, hadar communicates the ideas of splendor, pre-eminence, and lordship: “Praise and magnificence before Him; power and joy in the abode of him” (1Ch 16:27). These are the characteristics of his sanctuary (Psa 96: 6) and God also clothes himself with them (Psa 104: 1). This use of hadar has its origin in the concept of a king or a royal city. All the good things of David, God gave them to him: a golden crown on his head, long life and glory (“splendor”; Psa 21: 3-5). The beauty and splendor of the kings of the earth generally come from their environment. Thus, God says about Tyre: “Persians, Lydians, and Libyans were in your army as your men of war. Shields and helmets hung on you; they gave you your splendor. The sons of Arvad were with your army on your walls around you, and the Gamut were in your towers. They hung their shields on your walls around you; they made your beauty complete” (Eze 27:10-11 rva). On the contrary, the “glory” and “splendor” of God proceed from God Himself. The name hadarah means “majesty; splendor, exaltation; ornament”. This name appears 5 times in the Bible. The word means “majesty” or “exaltation” in Pro 14:28 (lba): “In the multitude of the people is the glory of the king, but in the lack of people is the ruin of the prince” (“the panic of the official ” rva; “a prince without subjects is ruined” nvi). Hadarah means “adornment” in Psa 29:2: C. Adjective kabed (dbeK; , 3515), “heavy; numerous; severe; rich”. The adjective kabed appears about 40 times. Basically this word expresses the idea of ​​”heavy”. In Exo 17:12 the term refers to physical weight: “And Moses’ hands grew weary; so they took a stone, and put it under him, and he sat on it; and Aaron and Hur held up his hands” (rvr). This heaviness can be perennial: a lasting quality, always present. When the word is used in a negative and extensive sense, it can describe sin, for example, as a yoke that is always oppressive: “For my iniquities have gone beyond my head; they weigh me down like a heavy load” (Psa 38:4 niv; “they weigh me down” nvi). Tasks and responsibilities are often “heavy” (Exo 18:18). Moses argued his inability to lead God’s people out of Egypt because he was “slow of speech and dull of tongue” (rvr, nrv); that is, there was no fluidity in his speech or in his language; he was hesitant (“heavy”; Exo 4:10). This meaning of kabed is found, with a clarification, in Eze 3:6 when God describes the people to whom the prophet is going to minister: “Not to many peoples of mysterious speech and difficult language, whose words you do not understand” (rva; cf. nrv). Another nuance of the word is found in Exo 7:14, referring to Pharaoh’s heart: “he has hardened himself, and refuses to let the people go” (rva). In all of these contexts, kabed describes the burden placed on the body (or one of its parts) such that one is left incapacitated or unable to act properly. In a second series of passages, the word refers to what falls on you and defeats you. Thus, God sent a “very heavy hail” on Egypt (Exo 9:18 lba), a great swarm of insects (8.24), a very serious pestilence (9.3) and numerous locusts (10.14). The first example of this nuance of the word is found in Gen 12:10 “The famine was great in the land” (“severe” lba). With a positive connotation, kabed can describe the amount of “riches” one possesses: “Abram was very rich in cattle, silver and gold” (Gen 13:2). In Gen 50:9, the term is used as a qualification for a group of people: “a numerous company” (rva). In the following verse it has the meaning of “imposing” or “heavy”: “They made it great and very sad…

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