What does יִרְאָה (yirah) mean in the Bible?
יִרְאָה (yirah) is the Hebrew noun for fear, dread, reverence, or awe. The local Hebrew index currently counts about 42 H3374 uses.
Fear (also used as infinitive); morally, reverence
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יִרְאָה (yirah) is the Hebrew noun for fear, dread, reverence, or awe. The local Hebrew index currently counts about 42 H3374 uses.
Reader summary
Full entry for יִרְאָה (H3374) · Open the biblical lexicon
יִרְאָה (yirah) is the Hebrew noun for fear, dread, reverence, or awe. The local Hebrew index currently counts about 42 H3374 uses.
The BSB source-word alignment has 45 aligned rows for this entry. Common renderings include the fear (12), in the fear (5), fear (3), . . . (2), and fear (2).
The source-word alignment first shows this entry at Genesis 20:11. Its strongest book concentrations include Proverbs (14), Psalms (8), Isaiah (6), Job (5).
יִרְאָה (yirah) is the Hebrew noun for fear, dread, reverence, or awe. The local Hebrew index currently counts about 42 H3374 uses. Some contexts name distressing fear, while fear-of-the-Lord expressions describe a reverent moral orientation toward God. The noun must therefore be read from its immediate setting rather than assigned one emotional sense everywhere.
Proverbs 1:7 says that the fear of the Lord is the beginning of knowledge, and Proverbs 9:10 calls it the beginning of wisdom. In both settings yirah supplies a foundational orientation for receiving instruction and living wisely; the two verses should not be blended into one quotation.
Job 28:28 identifies the fear of the Lord with wisdom and turning from evil with understanding. The verse joins reverence to moral direction rather than treating wisdom as information alone.
Nehemiah 5:15 says that Nehemiah did not imitate oppressive governors because of the fear of God. Here yirah functions as a moral restraint with public economic consequences.
Proverbs 8:13 says that the fear of the Lord is hatred of evil and then names pride, arrogance, evil conduct, and perverse speech. The noun therefore carries ethical content in this wisdom setting.
Isaiah 33:6 calls the fear of the Lord Zion's treasure within a promise of stability, salvation, wisdom, and knowledge. This is a contextual portrait of covenant security, not a formula promising ease in every circumstance.
For the preacher, יִרְאָה (yirah) connects reverence for God with teachability, turning from evil, just leadership, and durable hope, while warning against using fear language to manipulate people.
The local Hebrew index currently counts about 42 H3374 noun uses. The noun can describe fear or dread, but fear-of-God constructions are especially prominent in wisdom and covenant ethics. Genesis 20:11 and Nehemiah 5:15 connect the fear of God with moral restraint; Proverbs 1:7 and 9:10 place it at the beginning of knowledge and wisdom; Proverbs 8:13 connects it with hatred of evil; Job 28:28 pairs it with wisdom; and Isaiah 33:6 calls it Zion's treasure.
Related H3372 verb and H3373 adjective forms occur in additional fear-of-the-Lord passages but remain distinct identities.
The fear of the Lord is the beginning of knowledge, but fools despise wisdom and discipline.
Proverbs 1:7 calls the fear of the Lord the beginning of knowledge and contrasts it with fools who despise wisdom and discipline. The verse establishes a foundational posture for receiving the book's instruction without claiming that every form of ordinary knowledge is impossible outside covenant reverence.
And He said to man, ‘The fear of the Lord—that is wisdom, and to shun evil is understanding.’
Job's wisdom poem concludes by identifying fear of the Lord with wisdom and turning from evil with understanding. The verse places reverence and moral action together after emphasizing that exhaustive wisdom belongs to God.
But out of reverence for God, I did not act like that.
Nehemiah contrasts his conduct with former governors who burdened the people. The fear of God restrains him from exploiting his office, giving yirah a concrete social and economic expression in the passage.
To fear the Lord is to hate evil; I hate arrogant pride, evil conduct, and perverse speech.
Wisdom gives fear of the Lord explicit ethical content by associating it with hatred of evil. Pride, arrogance, evil conduct, and perverse speech are named in the immediate context, preventing reverence from being reduced to an inward feeling.
He will be the sure foundation for your times, a storehouse of salvation, wisdom, and knowledge. The fear of the Lord is Zion's treasure.
Within Isaiah's promise, fear of the Lord is called Zion's treasure alongside stability, salvation, wisdom, and knowledge. The verse commends reverence as covenant wealth without making it a guarantee that God's people will avoid every temporal crisis.
BSB source-word alignment connects this entry to exact verse rows, English rendering, source form, transliteration, and parsing.
How English Renders ItA compact distribution from source-word alignment before the full evidence tables.
Hebrew word. Fear of God moves from terror to reverent awe; the foundation of wisdom and obedience in OT theology
Fear of God moves from terror to reverent awe; the foundation of wisdom and obedience in OT theology
fear (also used as infinitive); morally, reverence BDB: fear Usage: × dreadful, × exceedingly, fear(-fulness).
How this word appears across different grammatical cases and numbers.
Selected passage-level study witnesses for this word. This section is not the full occurrence list.
Showing 8 selected witnesses from 42 lexical occurrence verses.
יִרְאָה is built from this root:
This is the book’s controlling axiom. Without covenant reverence, “wisdom” becomes self-rule, pride, and eventually moral collapse. Isaiah 33:1-12
The refusal described is ultimately refusal of the fear of the Lord. That is why the consequences are not merely practical but spiritual. Nehemiah 5:1-13
The goal of seeking wisdom is relational reverence toward God, not mere mental sharpness. Nehemiah 5:14-19
The fear of the Lord forms the foundation of all wisdom. Nehemiah 7:1-4
Nehemiah appeals to fear of God as the moral anchor for just behavior within the community. Proverbs 1:1-7
Nehemiah’s ethical restraint flows from fear of God, showing that true reform begins with reverent accountability. Proverbs 1:20-33
Fear of God anchors leadership decisions and guards against complacency. Proverbs 2:1-11
Marks the posture that treasures God’s wisdom and salvation. Proverbs 9:7-12
Compound and idiomatic phrases that include this word. Follow a link to study the phrase and how its parts work together.
יִרְאָה (yirah) names fear, dread, reverence, or awe, and its theological force must be established passage by passage. Proverbs 1:7 and 9:10 place fear of the Lord at the beginning of knowledge and wisdom; Job 28:28 joins it to turning from evil; Nehemiah 5:15 shows it restraining abuse of power; Proverbs 8:13 defines it ethically as hatred of evil; and Isaiah 33:6 calls it Zion's treasure.
This evidence supports preaching reverence as a whole-life response to God without conflating the noun with every H3372 verb or H3373 adjective occurrence and without using fear to induce chronic anxiety. Because the same noun can also name distressing fear, its object and immediate context remain decisive. Wise application shows how reverence shapes learning, ethics, leadership, and worship while preserving grace and refusing manipulation.
Prov.1.7
יִרְאָה (yirah) is a feminine noun related to the H3372 verb יָרֵא. It can name fear or dread as well as reverence, and construct phrases such as yirat YHWH specify fear of the Lord. H3372 verb forms and H3373 adjective or participial forms belong to the same root family but should not be counted as H3374 occurrences. Greek fear and reverence vocabulary in the NT supplies canonical comparisons rather than a single exact lexical equivalent for every use of yirah.
Luke 1:50 says that God's mercy is for those who fear him; Acts 9:31 joins the church's fear of the Lord with the Spirit's comfort; 2 Corinthians 7:1 connects holiness with fear of God; and Revelation 14:7 commands people to fear God and give him glory. Hebrews 12:28-29 calls for acceptable worship with reverence and awe because God is a consuming fire. These passages continue the canonical theme that reverence shapes worship and conduct, but their Greek terms do not establish a direct H3374 occurrence or make every OT fear text a prediction of Christ.
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