Psalms 113:5 — Word Study
WLCמִ֭י כַּיהוָ֣ה אֱלֹהֵ֑ינוּ הַֽמַּגְבִּיהִ֥י לָשָֽׁבֶת׃
BSAWhomîy [like no other] is like the LORDYᵉhôvâh [Yehovah, The covenant Name of God] our Godʼĕlôhîym [Elohim, the one supreme God] the One enthronedyâshab [exalting Himself, seated in majesty, dwelling, having His seat] on highgâbahh [in the highest heaven, lofty and exalted]
| Greek | English | Parsing |
|---|---|---|
| מִ֭י | who? | Pronoun |
| כַּיהוָ֣ה | [is] like Yahweh | Preposition, noun proper |
| אֱלֹהֵ֑ינוּ | God our | Noun common masculine plural construct, suffix |
| הַֽמַּגְבִּיהִ֥י | who is making high | Particle, verb hiphil participle (active) masculine singular common |
| לָשָֽׁבֶת׃ | to sit | Preposition, verb qal infinitive construct common |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Who is like the LORD our God, the One enthroned on high? |
| KJV | Who is like unto the LORD our God, who dwelleth on high, |
| ASV | Who is like unto Jehovah our God, That hath his seat on high, |
| YLT | Who [is] as Jehovah our God, He is exalting [Himself] to sit? |
| WEB | Who is like Yahweh, our God, who has his seat on high, |
| BBE | Who is like the Lord our God, who is seated on high, |
Where they part company is מַּגְבִּיהִ֥י — see How Translations Differ.
The sentence has one main clause with a prepositional phrase that elaborates on God's exalted status.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectמִי
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 — Psalms 113:5
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 Majesty of Godgenerated
Psalms 113:5 presents a rhetorical question that highlights the uniqueness of the LORD, who reigns in the highest heaven. This verse is part of a larger psalm that praises God for His greatness and His care for the humble, as seen in the surrounding verses. The psalmist contrasts God's lofty position with His attention to the lowly, emphasizing His sovereignty and compassion.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 89:6–8 | For who in the skies can compare with the LORD? Who among the heavenly beings is like the LORD? |
| 2 | Exodus 15:11 | Who among the gods is like You, O LORD? Who is like You—majestic in holiness, revered with praises, performing wonders? |
| 3 | Deuteronomy 33:26 | “There is none like the God of Jeshurun, who rides the heavens to your aid, and the clouds in His majesty. |
| 4 | Isaiah 40:18–25 | To whom will you liken God? To what image will you compare Him? |
| 5 | Isaiah 16:5 | in loving devotion a throne will be established in the tent of David. A judge seeking justice and hastening righteousness will sit on it in faithfulness. |
The Treasury of Scripture Knowledge — 6 references, hung on the phrase they belong to
The Key Word — מַּגְבִּיהִ֥י, magbihiygenerated
The word מַּגְבִּיהִ֥י (magbihiy) is a Hiphil participle of the root גָּבַהּ (gabahh), meaning 'to be high' or 'to exalt'. This form indicates an active sense of causing to be high or exalted, emphasizing God's role in elevating Himself above all creation.
In this verse, it expresses the idea of God as the one who exalts Himself, highlighting His majesty and sovereign authority. The participle form suggests a continuous action, portraying God's ongoing exaltation in the heavens.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, so the BSB is the wording every comparison below is made against.
Sentence Structuregenerated
The finite verb מַּגְבִּיהִ֥י (magbihiy) governs the main clause, with a prepositional phrase describing God's exalted position. The structure emphasizes the subject מִי (mi), who is asking the question, and the action of God being described in relation to His throne.
The syntax places the interrogative pronoun at the beginning, highlighting the rhetorical nature of the question and drawing attention to the uniqueness of God.
Septuagint Backgroundgenerated
The Septuagint translates מַּגְבִּיהִ֥י with ὁ (ho), a definite article that emphasizes the subject's identity. This choice indicates a focus on God's specific role as the one who is exalted.
This translation reflects a narrowing of focus, as the Greek version emphasizes God's unique position without the active sense of exalting found in the Hebrew.
In plain words — the whole versegenerated
Psalms 113:5 asks a rhetorical question about the uniqueness of God, who is exalted above all. This verse highlights God's majesty and His care for the humble, as seen in the surrounding verses.
Frequently Asked Questionsgenerated
It signifies God's supreme authority and majesty, ruling over all creation from a position of exaltation.
The question emphasizes the uniqueness of God, contrasting Him with any other beings or deities.
It shows that while God is exalted, He also looks down upon the lowly and cares for them, as mentioned in the following verses.
Yahweh is the covenant name of God, highlighting His personal relationship with His people and His faithfulness.
Reflection Questionsgenerated
- In what ways do I see God's majesty reflected in the world around me?
- How can I cultivate a sense of humility in my own life, knowing that God cares for the lowly?
- What does it mean for me to acknowledge God's unique position in my daily life?
- How can I share the message of God's greatness with others?
The early church on this verse — how the Fathers read it
The early Church Fathers reflect on this verse to highlight God's majesty and care for the humble, as seen in their writings.
Another psalm that was read says, “Who is as the Lord our God who dwells on high and looks down on the low things in heaven and in earth?” God, no doubt, casts his eyes on the lowly,Early Church Fathers on Psalms 113 →
"Who is like the Lord our God, that has His dwelling so high; and yet beholds the humble?" [Psalms 113:5].Early Church Fathers on Psalms 113 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Psalms 113:5 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleWho is like unto the Lord our God,.... Among the gods of the nations, as Kimchi; or among the angels of heaven, or among any of the mighty monarchs on earth; there is none like him for the
Read John Gill on Psalms 113 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryWho is like unto the LORD our God, who dwelleth on high, Who (is) like unto the Lord our God, who dwelleth on high? Who humbleth (himself) to behold (the things that are) in heaven, and in the earth?
Read Robert Jamieson on Psalms 113 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleTo wit, far above all heavens, as was now said, being exalted as in place, so in power and dignity, above all persons and things, visible and invisible.
Read Matthew Poole on Psalms 113 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 113:5 Who [is] like unto the LORD our God, who dwelleth on high,Ver. 5. Who is like, &c.] See Psalms 89:6. He is imparallel. Who dwelleth on high] Heb. Who exalteth to dwell. Oh that we could fly a pitch any way proportionable by exalting his name together, Psalms 34:3.
Read John Trapp on Psalms 113 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 5. Who is like unto the Lord] Those who are highly exalted are generally unapproachable; they are proud and overbearing; or so surrounded with magnificence and flatterers, that to them the poor have no access; but God, though infinitely exalted, humbleth himself to behold even heaven itself, and much more does he humble himself when he condescends to behold earth and her inhabitants; (Psalms 113:6.) But so does he love his creatures that he rejoices over even the meanest of them to do them good.
Read AdamClarke on Psalms 113 →CambridgeThe Cambridge Bible for Schools and Colleges4–6. The ground of praise, Jehovah’s exaltation and condescension. 4 a. Cp. Psalms 99:2. 4 b. Cp. Psalms 57:5; Psalms 57:11; Psalms 8:1. 5 a. Cp. Exodus 15:11; Deuteronomy 3:24. 5 b, 6. The structure of these lines—lit. Who exalteth himself to sit, Who humbleth himself to see, in heaven and in earth—makes it probable that in heaven and in earth belong to the two preceding lines respectively. Keble’s paraphrase expresses it excellently, “Exalting still His holy place, Low bending still His eye of grace, In heaven above, in earth below.” The point is Jehovah’s condescension. Though He sits enthroned on high in heaven, yet He stoops to regard the earth. He is not “careless of mankind,” as…
Read Cambridge on Psalms 113 →Albert Barnes1798–1870Barnes' Notes on the BibleWho is like unto the Lord our God? - Who can be compared with Yahweh our God? See the notes at Isaiah 40:17-25. The meaning is, that no creature - no idol - can be compared with Yahweh.
Read Albert Barnes on Psalms 113 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible5. Who dwelleth on high—Literally, who maketh high to sit; that is, who exalteth his throne, for the sitting is that of a king for judgment.
Read Daniel Denison Whedon on Psalms 113 →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
Who is like the LORD our God, the One enthroned on high?
Who is like Yahweh, our God, who has his seat on high,
Who is like the LORD our God, the One enthroned on high?
Who can compare to the Lord our God, who sits on a high throne?
Tyndale line
Who is like unto the LORD our God, who dwelleth on high,
Who is like unto Jehovah our God, That hath his seat on high,
Who is like unto the LORD our God, that hath his seat on high,
Who is like to the LORD our God, who dwelleth on high.
Who is like vnto the Lord our God, that hath his dwelling on high!
Strictly literal
Who is like unto Jehovah our God, who hath placed his dwelling on high;
Who [is] as Jehovah our God, He is exalting [Himself] to sit?
Who [is] as our God YHWH, || He is exalting [Himself] to sit?
Who is like the Lord our God, who dwelleth on high?
Who is like Yahweh our God, who has his seat on high,
From the Latin
What ailed thee, O thou sea, that thou didst flee: and thou, O Jordan, that thou wast turned back?
Simplified
Who is like the Lord our God? He is the one who lives on high, seated on his throne.
Who is like the Lord our God, who is seated on high,
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 in the wording of מִ֭י כַּיהוָ֣ה אֱלֹהֵ֑ינוּ הַֽמַּגְבִּיהִ֥י לָשָֽׁבֶת׃. The Septuagint's word order differs, but it maintains the same essential meaning, affirming God's exaltation.
מִ֭י כַּיהוָ֣ה אֱלֹהֵ֑ינוּ הַֽמַּגְבִּיהִ֥י לָשָֽׁבֶת׃
5 of the 5 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 Psalms 113:5
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.
מִי (mi) is an interrogative pronoun primarily used to ask about persons, meaning 'who?' or 'whose?'. It can also appear in rhetorical questions and has some idiomatic uses, such as 'who among...?' or 'whosoever'. The word is rarely applied to things, and its forms can vary in emphasis.
מִי 423 pron.interrog. who? of persons
מִי is rarely used of things, and usually where persons are understood or implied
in the gen. whose
in an indirect qu.
מִי ב׳ who among … ?
strengthened and emph. forms of interrog.
various rhetorical uses whose
מִי may sometimes be rendered whosoever, though, as the examples will shew, it does not really mean it
once, following a verb, any one
base
H4310 מִי who? of persons . מִי is rarely used of things, and usually where persons are understood or implied
. in the gen. whose
. in an indirect qu.
. מִי ב׳ who among … ?
. strengthened and emph. forms of interrog.
. various rhetorical uses whose
. מִי may sometimes be rendered whosoever, though, as the examples will shew, it does not really mean it
. once, following a verb, any one
4310 miy me
an interrogative pronoun of persons, as 4100 is of things,
who? (occasionally, by a peculiar idiom, of things); also
(indefinitely) whoever; often used in oblique construction
with prefix or suffix:--any (man), X he, X him, + O that!
what, which, who(-m, -se, -soever), + would to God.
see HEBREW for 04100
מִי (mi) — who?.
who?, whose?, whom?, would that, whoever, whosoever
Part — PronounHPi
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)
Prep | N-proper — Preposition · noun properHR/Npt
אֱלֹהִים (elohiym) is a plural noun meaning 'gods' or 'God,' often referring to the supreme deity in the Old Testament. It encompasses divine beings, rulers, and judges, reflecting divine majesty and power. The term can also denote angels and is used in a superlative sense. Notably, it is sometimes combined with יהוה (YHWH), the personal name of God.
אֱלֹהִים 2570 n.m.pl.
pl. in number.
rulers, judges, either as divine representatives at sacred places or as reflecting divine majesty and power
divine ones, superhuman beings including God and angels
angels
gods
pl. intensive
god or goddess
godlike one
works of God, or things belongng to him
God
הָאֱלֹהִים the (true) God
אֱלֹהִים = God
base
H430 אֱלֹהִים n. m. pl. . pl. in number. . rulers, judges, either asdivine representatives at sacred places or as reflecting divine majesty and power
. divine ones, superhuman beings including God and angels
. angels
. gods
. pl. intensive . god or goddess
. godlike one
. works of God, or things belongng to him
. God
. הָאֱלֹהִים the (true) God
. אֱלֹהִים = God
430 'elohiym el-o-heem'
plural of 433; gods in the ordinary sense; but specifically
used (in the plural thus, especially with the article) of the
supreme God; occasionally applied by way of deference to
magistrates; and sometimes as a superlative:--angels, X
exceeding, God (gods)(-dess, -ly), X (very) great, judges, X
mighty.
see HEBREW for 0433
אֱלֹהִים (e.lo.him) — God.
This name means "gods" (plural intensive-singular meaning), "God"
Another name of ye.ho.vah (יהוה "LORD" H3068G)
אֱלֹהִים (e.lo.him) — (LORD)-Elohe.
Combined with ye.ho.vah (יהוה "LORD" H3068)
אֱלֹהִים (e.lo.him) — (Gibeath)-elohim.
Combined with giv.ah (גִּבְעָה "Gibeath" H1389)
N-mp | Suff — Noun common masculine plural construct · suffixHNcmpc/Sp1bp
גָּבַהּ (gabahh) is a Hebrew root meaning to be high or exalted. It can refer to physical height or a figurative sense of arrogance and pride. The word appears in various forms, including Qal, indicating a state of being lofty, and Hiphil, which means to elevate or exalt. There is a distinction in connotation, as it can imply both positive exaltation and negative haughtiness.
גָּבַהּ vb. be high, exalted
Qal
be high, lofty, tall
be exalted
lofty
Hiph. make high, exalt
base
H1361 גָּבַהּ be high, exalted
1361 gabahh gaw-bah'
a primitive root; to soar, i.e. be lofty; figuratively, to be
haughty:--exalt, be haughty, be (make) high(-er), lift up,
mount up, be proud, raise up great height, upward.
גָּבַהּ (ga.vah) — to exult.
1) to be high, be exalted
1a) (Qal)
1a1) to be high, lofty, tall
1a2) to be exalted
1a3) to be lofty
1a3a) to be lofty (of Jehovah's ways-good sense)
1a3b) to be haughty, be arrogant (bad sense)
1b) (Hiphil) to make high, exalt
Art | V-Hiphil — Particle · verb hiphil participle (active) masculine singular commonHTd/Vhrmsc
יָשַׁב (yashab) is a Hebrew verb meaning to sit, remain, or dwell. It encompasses a range of actions from simply sitting down to more complex ideas like establishing a home or causing a place to be inhabited. The entries indicate various forms, including Qal (to sit), Niphal (to be inhabited), and Hiphil (to cause to dwell). There is an Aramaic equivalent, יְתִב (ye.tiv), meaning 'to dwell'.
יָשַׁב 1090 vb. sit, remain, dwell
Qal
sit
sit, sit down
sit down
sit = be set (as a jewel)
remain, stay, tarry
with special emphasis of qualifying phr.
dwell, have one’s abode
of a land or city, sit, abide, seated in its place, fig. for be inhabited
Niph. be inhabited, of land
Pi. and they shall set their encampments in thee
Hiph.
cause to sit
cause to abide
cause to dwell
cause cities to be inhabited
marry (prop. give a dwelling to)
Hoph. and ye be made to dwell alone in the midst of the land
base
H3427 יָשַׁב sit, remain, dwell
3427 yashab yaw-shab'
a primitive root; properly, to sit down (specifically as
judge. in ambush, in quiet); by implication, to dwell, to
remain; causatively, to settle, to marry:--(make to)
abide(-ing), continue, (cause to, make to) dwell(-ing), ease
self, endure, establish, X fail, habitation, haunt, (make to)
inhabit(-ant), make to keep (house), lurking, X marry(-ing),
(bring again to) place, remain, return, seat, set(- tle),
(down-)sit(-down, still, -ting down, -ting (place) -uate),
take, tarry.
יָשַׁב (ya.shav) — to dwell.
1) to dwell, remain, sit, abide
1a) (Qal)
1a1) to sit, sit down
1a2) to be set
1a3) to remain, stay
1a4) to dwell, have one's abode
1b) (Niphal) to be inhabited
1c) (Piel) to set, place
1d) (Hiphil)
1d1) to cause to sit
1d2) to cause to abide, set
1d3) to cause to dwell
1d4) to cause (cities) to be inhabited
1d5) to marry (give an dwelling to)
1e) (Hophal)
1e1) to be inhabited
1e2) to make to dwell
Aramaic equivalent: ye.tiv (יְתִב "to dwell" H3488)
Prep | V-Qal-Inf-a — Preposition · verb qal infinitive construct commonHR/Vqcc