What does נָבַט (nābaṭ) mean in the Bible?
H5027, nabat, is a Hebrew verb for looking, gazing, considering, or directing attentive regard toward someone or something. Its passages show that seeing is never merely mechanical.
To scan , i.e. look intently at ; by implication, to regard with pleasure, favor or care
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H5027, nabat, is a Hebrew verb for looking, gazing, considering, or directing attentive regard toward someone or something. Its passages show that seeing is never merely mechanical.
Reader summary
Full entry for נָבַט (H5027) · Open the biblical lexicon
H5027, nabat, is a Hebrew verb for looking, gazing, considering, or directing attentive regard toward someone or something. Its passages show that seeing is never merely mechanical.
The BSB source-word alignment has 69 aligned rows for this entry. Common renderings include look (11), looked (4), and consider (2), and look (2), consider (2).
The source-word alignment first shows this entry at Genesis 15:5. Its strongest book concentrations include Psalms (17), Isaiah (15), Lamentations (6), Habakkuk (5).
This entry includes 2 verse guides that explain exact original-language forms in context.
H5027, nabat, is a Hebrew verb for looking, gazing, considering, or directing attentive regard toward someone or something. Its passages show that seeing is never merely mechanical. Abram looks toward the heavens as the Lord speaks a promise. Israelites bitten by serpents look at the bronze serpent and live. Samuel is warned not to consider Eliab's appearance because human beings see outwardly while the Lord sees the heart. Sufferers ask God to look, consider, and respond; worshipers look to Him in trust; rebels look to weapons while failing to look to their Maker. The same verb can also describe contemptuous or predatory gazing.
H5027 therefore concerns directed attention whose object and moral purpose matter. A gaze can receive God's promise, acknowledge need, discern wrongly, seek refuge, overlook God, stare at suffering without compassion, or exploit another person's vulnerability. The verb does not make every act of looking faithful, nor does it mean that attention automatically becomes care.
Faithful teaching should ask who looks, at whom or what, from what posture, and with what result. The Lord's seeing is not limited by outward appearance, while human sight can be corrected by His word. Calls for God to look upon suffering are prayers for His attentive intervention, not evidence that He was previously ignorant. H5027 trains readers to turn their attention toward God, truth, and afflicted neighbors without collapsing regard into voyeurism, appearance-based judgment, or passive observation.
H5027 directs the gaze toward promise, deliverance, human appearance, suffering, God Himself, misplaced security, and exploited vulnerability. The moral force lies in what is regarded and how that attention responds.
And the Lord took him outside and said, “Now look to the heavens and count the stars, if you are able.” Then He told him, “So shall your offspring be.”
Abram's gaze is directed by God's spoken promise toward a sign he cannot count. Looking receives and illustrates the promise; it does not create the promised offspring.
So Moses made a bronze snake and mounted it on a pole. If anyone who was bitten looked at the bronze snake, he would live.
The wounded Israelite looks at the appointed sign and lives because God provides this means of deliverance. The act is obedient trust, not a general technique of visual healing.
But the Lord said to Samuel, “Do not consider his appearance or height, for I have rejected him; the Lord does not see as man does. For man sees the outward appearance, but the Lord sees the heart.”
Samuel's initial regard is corrected because appearance and stature cannot disclose God's choice. The contrast exposes the limits of human assessment without denying responsible observation.
But You have regarded trouble and grief; You see to repay it by Your hand. The victim entrusts himself to You; You are the helper of the fatherless.
God's regard for trouble and grief is joined to justice and help for the vulnerable. Divine seeing is morally active rather than distant spectatorship.
Those who look to Him are radiant with joy; their faces shall never be ashamed.
The worshipers direct hopeful attention toward the Lord and receive joy instead of shame. The surrounding psalm grounds the gaze in seeking, hearing, deliverance, and praise.
You built a reservoir between the walls for the waters of the ancient pool, but you did not look to the One who made it, or consider Him who planned it long ago.
Judah's defensive work becomes a misplaced gaze because the people attend to resources while disregarding their Maker. The rebuke targets practical action severed from trust in God.
Is this nothing to you, all you who pass by? Look around and see! Is there any sorrow like mine, which was inflicted on me, which the Lord made me suffer on the day of His fierce anger?
Jerusalem calls passing observers to stop and attend to her singular sorrow. Looking should become truthful witness rather than detached curiosity or quick explanation.
Woe to him who gives drink to his neighbors, pouring it from the wineskin until they are drunk, in order to gaze at their nakedness!
The gaze is predatory because intoxication is used to expose and humiliate a neighbor. Attention becomes exploitation, and the prophetic woe condemns both coercion and voyeurism.
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.
Verse-level guides showing how this original-language form works in its specific context, including grammar, verse function, and guarded interpretation.
Hebrew word. Intentional, penetrating gaze that moves from visual perception to emotional regard and favorable care.
Intentional, penetrating gaze that moves from visual perception to emotional regard and favorable care.
to scan, i.e. look intently at; by implication, to regard with pleasure, favor or care BDB: look Usage: (cause to) behold, consider, look (down), regard, have respect, see.
How the stem changes the meaning of this verb across the biblical text.
This verb appears through different tense, voice, mood, or stem patterns. Those forms help readers see how the action is presented in context.
Selected passage-level study witnesses for this word. This section is not the full occurrence list.
Showing 1 selected witness from 70 lexical occurrence verses.
נָבַט is a primitive root - no further derivation.
The failure to look to God reveals deliberate spiritual neglect.Isaiah 22:9-14
Compound and idiomatic phrases that include this word. Follow a link to study the phrase and how its parts work together.
H5027 teaches that attention has a direction and a moral history. Abram looks at the stars because God has spoken, so the heavens become a sign of promise rather than an object of self-generated hope. In Numbers, the bitten person looks at God's appointed provision and lives. Samuel's regard must be corrected because outward stature cannot reveal the heart or God's choice.
The Psalms then distinguish God's seeing from passive observation: He regards trouble and grief, acts in justice, and helps the fatherless. Worshipers look to Him and are delivered from shame. Isaiah exposes the opposite movement when people study weapons and waterworks but fail to look to their Maker. Lamentations asks passersby to stop treating sorrow as invisible, while Habakkuk condemns a gaze produced through intoxication and humiliation.
These texts give the church a demanding practice of attention. Look toward God's promise without turning sight into technique. Refuse appearance-based judgment. See suffering without consuming it as spectacle. Attend to practical needs without forgetting the Maker. Protect people from coercive exposure. H5027 does not allow the observer to remain neutral; it asks whether regard becomes trust, repentance, witness, help, avoidance, contempt, or exploitation.
1Sam.16.7
H5027 is commonly expressed in the Hiphil stem and takes persons, places, signs, appearances, suffering, or God as the object of attention. English translations range through look, gaze, consider, regard, observe, tolerate, or esteem because context supplies the posture and consequence.
The New Testament continues Scripture's concern with seeing and believing, recognizing Christ, regarding afflicted neighbors, and refusing lustful or condemning looks. John 3 recalls the bronze serpent within Christ's own saving mission, but that canonical use does not make H5027 a universal formula for every act of looking.