Judges 5:2 — Word Study
WLCבִּפְרֹ֤עַ פְּרָעוֹת֙ בְּיִשְׂרָאֵ֔ל בְּהִתְנַדֵּ֖ב עָ֑ם בָּרֲכ֖וּ יְהוָֽה׃
BSAWhen the princesparʻâh [leaders, commanders] take the leadpâraʻ [to lead, to guide] in IsraelYisrâʼêl [the descendants of Jacob] when the peopleʻam [a nation, a community] volunteernâdab [willingly offer themselves, freely give] blessbârak [praise, honor] the LORDYᵉhôvâh [Yehovah, The covenant Name of God]
| Greek | English | Parsing |
|---|---|---|
| בִּפְרֹ֤עַ | when acted as leaders | Preposition, verb qal infinitive construct common |
| פְּרָעוֹת֙ | heads | Noun common, feminine plural absolute |
| בְּיִשְׂרָאֵ֔ל | in Israel | Preposition, noun proper |
| בְּהִתְנַדֵּ֖ב | when volunteers | Preposition, verb hithpael infinitive construct common |
| עָ֑ם | a people | Noun common, masculine singular absolute |
| בָּרֲכ֖וּ | bless | Verb, Piel, imperative second person masculine plural |
| יְהוָֽה׃ | Yahweh | Noun proper |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | “When the princes take the lead in Israel, when the people volunteer, bless the LORD. |
| KJV | Praise ye the LORD for the avenging of Israel, when the people willingly offered themselves. |
| ASV | For that the leaders took the lead in Israel, For that the people offered themselves willingly, Bless ye Jehovah. |
| YLT | 'For freeing freemen in Israel, For a people willingly offering themselves Bless ye Jehovah. |
| WEB | “Because the leaders took the lead in Israel, because the people offered themselves willingly, be blessed, Yahweh! |
| BBE | Because of the flowing hair of the fighters in Israel, because the people gave themselves freely, give praise to the Lord. |
Where they part company is in the rendering of בְּהִתְנַדֵּ֖ב — see How Translations Differ.
The sentence features a main clause followed by two subordinate phrases, emphasizing the conditions under which the blessing occurs.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectפֶּרַע
verbבָּרַךְ
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 — Judges 5:2
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 Song of Deborah and Barakgenerated
Judges 5:2 celebrates the moment when Israel's leaders stepped up to guide the nation, and the people willingly offered themselves for the cause. This song reflects on the unity and readiness of the community in the face of adversity, emphasizing the importance of both leadership and participation in achieving victory.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Deuteronomy 32:43 | Rejoice, O heavens, with Him, and let all God’s angels worship Him. Rejoice, O nations, with His people; for He will avenge the blood of His children. He will take vengeance on His adversaries and repay those who hate Him; He will cleanse His land and His people. |
| 2 | 2 Samuel 22:47–48 | The LORD lives, and blessed be my Rock! And may God, the Rock of my salvation, be exalted— |
| 3 | Psalm 18:47 | the God who avenges me and subdues nations beneath me, |
| 4 | Psalm 48:11 | Mount Zion is glad, the daughters of Judah rejoice, on account of Your judgments. |
| 5 | Psalm 94:1 | O LORD, God of vengeance, O God of vengeance, shine forth. |
The Treasury of Scripture Knowledge — 20 references, hung on the phrase they belong to
The Key Word — בְּהִתְנַדֵּ֖ב, be.hit.na.Devgenerated
The verb נָדַב (nadab) means to volunteer or to offer freely. It is derived from a root that conveys the idea of willingness and spontaneity. The parsing as a Hithpael infinitive construct indicates a reflexive action, suggesting that the people are acting on their own accord, willingly offering themselves for a purpose.
This word captures the spirit of volunteerism in Israel, highlighting the importance of individual commitment to the collective effort. It emphasizes that the people's readiness to act is as crucial as the leaders' guidance in achieving success.
How Translations Differ — measured against the Berean Standard Biblegenerated
In this study, we refer to the Berean Standard Bible (BSB) for comparison.
Sentence Structuregenerated
The verse is structured around a series of clauses that describe actions and conditions. The main clause is introduced by the verb בִּפְרֹ֤עַ, when acted as leaders, which sets the context for the subsequent phrases.
The sentence flows from the actions of the princes and the people, culminating in the imperative בָּרֲכ֖וּ, bless, directed toward Yahweh. This structure emphasizes the cause-and-effect relationship between leadership, voluntary action, and divine blessing.
Septuagint Backgroundgenerated
The Septuagint translates בִּפְרֹ֤עַ as ἀπεκαλύφθη, indicating a sense of revelation or uncovering, which adds a layer of meaning to the leadership described in this verse. This choice of word suggests that the leaders' actions reveal the will and purpose of God.
The translation of בְּהִתְנַדֵּ֖ב as ἐν does not carry the same nuance of voluntary action, which highlights a difference in interpretation between the Hebrew and Greek texts.
In plain words — the whole versegenerated
Judges 5:2 tells us that when leaders in Israel take charge and when the people willingly join in, they are encouraged to bless the LORD. This verse highlights the importance of both leadership and the readiness of the people in achieving success.
Frequently Asked Questionsgenerated
It means that the leaders of Israel are stepping up to guide and direct the people in a time of need, showing responsibility and initiative.
The willingness of the people signifies their commitment and unity in supporting their leaders and participating in the cause, which is crucial for success.
To bless the LORD means to praise and honor Him, acknowledging His role in the victories and guidance of the nation.
This verse illustrates a collaborative relationship where both leaders and the people must act together for the good of the nation, highlighting mutual support.
Reflection Questionsgenerated
- In what ways can I support the leaders in my community?
- How can I be more willing to volunteer my time and resources for a good cause?
- What does it mean for me to bless the LORD in my daily life?
- How can I encourage others to take an active role in our community?
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Judges 5:2 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BiblePraise ye the Lord for the avenging of Israel,.... The injuries done to Israel by any of their enemies, and particularly what wrongs had been done them by Jabin, king of Canaan, for twenty years
Read John Gill on Judges 5 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryPraise ye the LORD for the avenging of Israel, when the people willingly offered themselves.
Read Robert Jamieson on Judges 5 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BiblePraise ye the Lord; give him the praise who hath done the work. For the avenging of Israel; or, for taking vengeance, to wit, upon his and their enemies, by Israel, or for Israel, for Israel’ s benefit, or for the injuries and violences offered by them to Israel. The people; chiefly Zebulun and Naphtali, below, 4:6, and others hereafter mentioned. Willingly offered themselves, when neither Deborah nor Barak had any power to compel them.
Read Matthew Poole on Judges 5 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsJudges 5:2 Praise ye the LORD for the avenging of Israel, when the people willingly offered themselves.Ver. 2. When the people willingly offered themselves.] As Judges 4:10. Barak had no power to press them, but did only persuade with them, as the word Mashar there importeth. He gave goodly words, as being of the tribe of Naphtali, and prevailed, God working their hearts thereunto, who is therefore worthily praised. All his people are volunteers, he draweth them and they follow him.
Read John Trapp on Judges 5 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(2) For the avenging of Israel.—The Hebrew word peraoth cannot have this meaning, though it is found in the Syriac and implied by the Chaldee. The word only occurs in Deuteronomy 32:42, and there, as here, implies the notion of leading; so that the LXX. are doubtless right in rendering it, “In the leading of the leaders of Israel.” God is praised because both leaders and people (Judges 5:9; Judges 5:13) did their duty. Peraoth is derived from perang, “hair”; and whether the notion which it involves is that of comati, “nobles, who wear long hair” (comp. Homer’s “long-haired Greeks,” and Tennyson’s “his beard a yard before him, and his hair a yard behind “), or “hairy champions,” or the hair…
Read Charles John Ellicott on Judges 5 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 2. For the avenging of Israel] See the notes, &c., at the end of the chapter. Clarke "Judges 5:28".
Read AdamClarke on Judges 5 →Albert Barnes1798–1870Barnes' Notes on the BibleRender “For the leading of the leaders in Israel (the princes), for the willingness of the people (to follow them) bless ye the Lord.” See Deuteronomy 32:42 note, and compare Judges 5:9 and Judges
Read Albert Barnes on Judges 5 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible2. For the loosing of locks — A poetical expression denoting an act of self-consecration to God’s service, and to be explained, metaphorically, as an allusion to the unrestrained growth of the locks
Read Daniel Denison Whedon on Judges 5 →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
“When the princes take the lead in Israel, when the people volunteer, bless the LORD.
“Because the leaders took the lead in Israel, because the people offered themselves willingly, be blessed, Yahweh!
“When the princes take the lead in Israel, when the people volunteer, bless the LORD.
“When the leaders took the lead in Israel, When the people answered the call to war – Praise the Lord!
Tyndale line
Praise ye the LORD for the avenging of Israel, when the people willingly offered themselves.
For that the leaders took the lead in Israel, For that the people offered themselves willingly, Bless ye Jehovah.
For that the leaders took the lead in Israel, for that the people offered themselves willingly, bless ye the LORD.
Praise ye the LORD for the avenging of Israel, when the people willingly offered themselves.
Praise ye the Lord for the auenging of Israel, and for the people that offred themselues willingly.
Strictly literal
For that leaders led in Israel, For that the people willingly offered themselves, Bless Jehovah!
'For freeing freemen in Israel, For a people willingly offering themselves Bless ye Jehovah.
“For freeing leaders in Israel, || For a people willingly offering themselves, || Bless YHWH.
When depravity had broken out in Israel, then did the people offer themselves willingly; [therefore] praise ye the Lord.
“When the leaders take the lead in Israel, when the people gladly volunteer for war— we praise Yahweh!
From the Latin
O you of Israel, that have willingly offered your lives to danger, bless the Lord.
Simplified
“Israel's leaders took charge, and the people were totally committed. Praise the Lord!
Because of the flowing hair of the fighters in Israel, because the people gave themselves freely, give praise to the Lord.
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 the wording of Judges 5:2, with all seven words matched in the Septuagint. This alignment shows consistency in the core message of the verse across these ancient texts.
בִּפְרֹ֤עַ פְּרָעוֹת֙ בְּיִשְׂרָאֵ֔ל בְּהִתְנַדֵּ֖ב עָ֑ם בָּרֲכ֖וּ יְהוָֽה׃
7 of the 7 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 Judges 5:2
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.
פָּרַע (para') is a Hebrew verb that primarily means to let go or neglect, with implications of loosening or exposing. It can also denote acting as a leader, as noted in Judges 5:2. The entries suggest a range of meanings from allowing freedom to causing a lack of restraint, with some lexicons emphasizing leadership and others focusing on neglect.
[פָּרַע] vb. denom. act as leader, lead(?);—only Ju 5:2
ref
פָּרַע vb. let go, let alone
Qal
let go, let loose, people, i.e. remove restraint from them
let alone = avoid; = neglect; = refrain
Niph. the people is let loose, lacks restraint.
Hiph.
cause people to refrain
shew lack of restraint
base
H6544a פָּרַע vb. denom. act as leader, lead(?) H6544b פָּרַע let go, let alone
6544 para` paw-rah'
a primitive root; to loosen; by implication, to expose,
dismiss; figuratively, absolve, begin:--avenge, avoid, bare,
go back, let, (make) naked, set at nought, perish, refuse,
uncover.
פָּרַע (pa.ra) — to lead.
to lead, act as leader
פָּרַע (pa.ra) — to neglect.
1) to let go, let loose, ignore, let alone
1a) (Qal)
1a1) to let go, let loose
1a2) to let alone, avoid, neglect
1a3) to loosen
1b) (Niphal) to be let loose, be loosened of restraint
1c) (Hiphil)
1c1) to cause to refrain
1c2) to show lack of restraint
1c3) to let loose restraints
Prep | V-Qal-Inf-a — Preposition · verb qal infinitive construct commonHR/Vqcc
פֶּ֫רַע (par`ah) refers to a leader or commander, with some sources suggesting a connection to vengeance or revenge. The term is feminine and is derived from a related word indicating a beginning. The entries are sparse, with Brown-Driver-Briggs questioning the masculine designation.
פֶּ֫רַע n.[m.] leader (?)
base
H6546 פֶּ֫רַע leader (?)
6546 par`ah par-aw'
feminine of 6545 (in the sense of beginning); leadership
(plural concretely, leaders):--+ avenging, revenge.
see HEBREW for 06545
פֶּ֫רַע (par.ah) — leader.
leader, commander
N-mp — Noun common · feminine plural absoluteHNcfpa
יִשְׂרָאֵל (Yisra'el) refers to both the second name of Jacob, meaning 'God prevails,' and the name of the Hebrew nation descended from him. It is derived from roots meaning 'to rule' and 'God.' The term encompasses Jacob's descendants and is used historically for the northern kingdom of Israel and the nation as a whole after the Babylonian exile.
יִשְׂרָאֵל 2507 n.pr.m. et gent. Israel (Ēl persisteth, persevereth)
n.pr.m. second name of Jacob
n.pr.gent. name of Hebrew nation
base
H3478 יִשְׂרָאֵל Israel (Ēl persisteth, persevereth) . n. pr. m. second name of Jacob
. n. pr. gent. name of Hebrew nation
3478 Yisra'el yis-raw-ale'
from 8280 and 410; he will rule as God; Jisrael, a symbolical
name of Jacob; also (typically) of his posterity:
--Israel.
see HEBREW for 08280
see HEBREW for 0410
יִשְׂרָאֵל (yis.ra.el) — Israel.
A man living at the time of the Patriarchs, first mentioned at Gen.25.26;
son of: Isaac (H3327) and Rebekah (H7259);
brother of: Esau (H6215); married to Rachel (H7354), Leah (H3812), Zilpah (H2153) and Bilhah (H1090A);
father of: Reuben (H7205), Simeon (H8095), Levi (H3878), Judah (H3063), Dan (H1835H), Naphtali (H5321), Gad (H1410), Asher (H0836), Issachar (H3485), Zebulun (H2074), Dinah (H1783), Joseph (H3130) and Benjamin (H1144); also called Jacob frequently
§ Israel = "God prevails"
1) the second name for Jacob given to him by God after his wrestling with the angel at Peniel
2) the name of the descendants and the nation of the descendants of Jacob
2a) the name of the nation until the death of Solomon and the split
Prep | N-proper — Preposition · noun properHR/Npl
iz'-ra-el.
See JACOB.
Israel
The name conferred on Jacob after the great prayer-struggle at Peniel (Gen. 32:28), because “as a prince he had power with God and prevailed.” (See JACOB.) This is the common name given to Jacob’s descendants. The whole people of the twelve tribes are called “Israelites,” the “children of Israel” (Josh. 3:17; 7:25; Judg. 8:27; Jer. 3:21), and the “house of Israel” (Ex. 16:31; 40:38).
This name Israel is sometimes used emphatically for the true Israel (Ps. 73:1: Isa. 45:17; 49:3;
(the prince that prevails with God). The name given, (Genesis 32:28) to Jacob after his wrestling with the angel, (Hosea 12:4) at Peniel. Gesenius interprets Israel "soldier of God." It became the national name of the twelve tribes collectively. They are so called in (Exodus 3:16) and afterward. It is used in a narrower sense, excluding Judah, in (1 Samuel 11:8; 2 Samuel 20:1; 1 Kings 12:16) Thenceforth it was assumed and accepted as the name of the northern kingdom. After the Babylonian captivity, the returned exiles resumed the name Israel as the designation of…
Who prevails with God, a name given to Jacob, after having wrestled with the Angel-Jehovah at Penuel. Ge 32:1,2,28,30 Ho 12:3. See JACOB. By the name Israel is sometimes understood all the posterity of Israel, the seed of Jacob, 1Co 10:18; sometimes all true believers, his spiritual seed, Ro 9:6; and sometimes the kingdom of Israel, or the ten tribes, as distinct from the kingdom of Judah.
נָדַב (nadab) is a Hebrew verb meaning to incite or impel, often associated with volunteering or offering freely. It encompasses the idea of being willing, either to act or to present oneself spontaneously, particularly in a context of free-will offerings. The Aramaic equivalent is נְדַב (H5069).
נָדַב vb. incite, impel
Qal whose heart incited
Hithp.
volunteer
offer free-will-offerings
base
H5068 נָדַב incite, impel .whose heart incited
. . volunteer
. offer free-will-offerings
5068 nadab naw-dab'
a primitive root; to impel; hence, to volunteer (as a
soldier), to present spontaneously:--offer freely, be (give,
make, offer self) willing(-ly).
נָדַב (na.dav) — be willing.
1) to incite, impel, make willing
1a) (Qal) to incite, impel
1b) (Hithpael)
1b1) to volunteer
1b2) to offer free-will offerings
Aramaic equivalent: ne.dav (נְדַב "be willing" H5069)
Prep | V-Hithpael-Inf-a — Preposition · verb hithpael infinitive construct commonHR/Vtcc
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…
The Hebrew word בָּרַךְ (*barak*) is built from a primitive root meaning 'to kneel' and encompasses a range of meanings including 'to bless' and 'to curse.' It can refer to blessing God or men, as well as the act of kneeling in adoration. The entries note that it can also imply a curse in certain contexts, reflecting a nuanced use in greetings and farewells.
[בָּרַךְ] 329 vb. kneel, bless
Qal
kneel down
bless
Niph. bless oneself
Pi.
bless God, adore with bended knees
God blesses
men bless men
salute, greet, with an invocation of blessing
bless, with the antithetical meaning curse from the greeting in departing, saying adieu to, taking leave of; but rather a blessing overdone and so really a curse as in vulgar English as well as in the Shemitic cognates
Pu.
pass. to be blessed, adored
prospered by God
have prosperity invoked, by Balaam
in gratitude
Hiph. and he made his camel kneel
Hithp. bless oneself, congratulate oneself in his heart
base
H1288 בָּרַךְ kneel, bless .. kneel down
. bless
. bless oneself
. . bless God, adore with bended knees
. God blesses
. men bless men
. salute, greet, with an invocation of blessing
. bless, with the antithetical meaning curse from the greeting in departing, saying adieu to, taking leave of; but rather a blessing overdone and so really a curse as in vulgar English as well as in the Shemitic cognates
. . pass. to be blessed, adored
. prospered by God
. have prosperity invoked, by Balaam
. in gratitude
. and he made his camel kneel
. bless oneself, congratulate oneself in his heart
1288 barak baw-rak'
a primitive root; to kneel; by implication to bless God (as
an act of adoration), and (vice-versa) man (as a benefit);
also (by euphemism) to curse (God or the king, as treason):--X
abundantly, X altogether, X at all, blaspheme, bless,
congratulate, curse, X greatly, X indeed, kneel (down),
praise, salute, X still, thank.
בָּרַךְ (ba.rakh) — to bless.
1) to bless, kneel
1a) (Qal)
1a1) to kneel
1a2) to bless
1b) (Niphal) to be blessed, bless oneself
1c) (Piel) to bless
1d) (Pual) to be blessed, be adored
1e) (Hiphil) to cause to kneel
1f) (Hithpael) to bless oneself
2) (TWOT) to praise, salute, curse
Aramaic equivalent: be.rakh (בְּרַךְ "to bless" H1289)
V-Piel-Impv-2mp — Verb · Piel · imperative second person masculine pluralHVpv2mp
(barakh): This word is found more frequently in the Old Testament than in the New Testament, and is used in different relations.
(1) It is first met in Ge 1:22 at the introduction of animal life upon the earth, where it is written, "And God blessed them, saying, Be fruitful, and multiply," etc. The context furnishes the key to its meaning, which is the bestowal of good, and in this particular place the pleasure and power of increase in kind. Thus it is generally employed in both Testaments, the context always determining the character of the bestowal; for instance (where man is the recipient), whether the good is temporal or spiritual, or both.
Occasionally, however, a different turn is given to it as in Ge 2:3 the King James Version, where it is written, "And God blessed the seventh…
Bless
(1.) God blesses his people when he bestows on them some gift temporal or spiritual (Gen. 1:22; 24:35; Job 42:12; Ps. 45:2; 104:24, 35).
(2.) We bless God when we thank him for his mercies (Ps. 103:1, 2; 145:1, 2).
(3.) A man blesses himself when he invokes God’s blessing (Isa. 65:16), or rejoices in God’s goodness to him (Deut. 29:19; Ps. 49:18).
(4.) One blesses another when he expresses good wishes or offers prayer to God for his welfare (Gen.…
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