Psalms 129:8 — Word Study
WLCוְלֹ֤א אָֽמְר֨וּ׀ הָעֹבְרִ֗ים בִּרְכַּֽת־ יְהוָ֥ה אֲלֵיכֶ֑ם בֵּרַ֥כְנוּ אֶ֝תְכֶ֗ם בְּשֵׁ֣ם יְהוָֽה׃
BSAMay nonelôʼ who pass byʻâbar [goers, travelers, those crossing over] say [to them]ʼâmar■ The blessingBᵉrâkâh [divine favor, gift from God] of the LORDYᵉhôvâh [Yehovah, The covenant Name of God] be on youʼêl [toward you, in your direction] we blessbârak■ [praise, honor] youʼêth in the nameshêm [identity, character] of the LORDYᵉhôvâh [Yehovah]
| Greek | English | Parsing |
|---|---|---|
| וְלֹ֤א | and not | Conjunction, particle |
| אָֽמְר֨וּ׀ | they say | Verb, Qal, perfect third person common plural |
| הָעֹבְרִ֗ים | those [who] pass by | Particle, verb qal participle (active) masculine plural |
| בִּרְכַּֽת־ | [the] blessing of | Noun common, feminine singular construct |
| יְהוָ֥ה | Yahweh | Noun proper |
| אֲלֵיכֶ֑ם | [be] to you | Preposition, suffix |
| בֵּרַ֥כְנוּ | we bless | Verb, Piel, perfect first person common plural |
| אֶ֝תְכֶ֗ם | the object marker you | Particle, suffix |
| בְּשֵׁ֣ם | in [the] name of | Preposition, noun common masculine singular construct |
| יְהוָֽה׃ | Yahweh | Noun proper |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | May none who pass by say to them, “The blessing of the LORD be on you; we bless you in the name of the LORD.” |
| KJV | Neither do they which go by say, The blessing of the LORD be upon you: we bless you in the name of the LORD. |
| ASV | Neither do they that go by say, The blessing of Jehovah be upon you; We bless you in the name of Jehovah. |
| YLT | And the passers by have not said, 'The blessing of Jehovah [is] on you, We blessed you in the Name of Jehovah!' |
| WEB | Neither do those who go by say, “The blessing of Yahweh be on you. We bless you in Yahweh’s name.” |
| BBE | And those who go by do not say, The blessing of the Lord be on you; we give you blessing in the name of the Lord. |
Where they part company is בִּרְכַּֽת־ — see How Translations Differ.
The main clause introduces the hope of the psalmist, with subordinate clauses detailing what is said and what is done.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbאָמַר
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 129:8
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 — A Lament for Ziongenerated
Psalms 129:8 reflects the psalmist's desire that those who pass by the suffering of Zion do not offer false blessings. The preceding verses describe the shame and struggles faced by Zion, emphasizing a deep sense of injustice. This verse serves as a poignant conclusion to the lament, highlighting the psalmist's wish that the plight of the oppressed remains unacknowledged by those who do not understand their suffering.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 118:26 | Blessed is he who comes in the name of the LORD. From the house of the LORD we bless you. |
| 2 | Ruth 2:4 | Just then Boaz arrived from Bethlehem and said to the harvesters, “The LORD be with you.” “The LORD bless you,” they replied. |
The Treasury of Scripture Knowledge — 2 references, hung on the phrase they belong to
The Key Word — בִּרְכַּֽת־, bir.kat-generated
The word בְּרָכָה (berakah) means 'blessing' and is derived from the root for 'to bless.' It encompasses various meanings, including divine favor and gifts from God. In this verse, it signifies the hope that passersby will not bestow a blessing upon the suffering, reflecting a deeper understanding of their plight.
The use of the construct form בִּרְכַּֽת־ indicates possession or association, specifically that the blessing belongs to the LORD. This emphasizes the sacredness of the blessing and its connection to the divine.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, which uses the phrase the blessing of the LORD be on you.
Sentence Structuregenerated
The main clause is governed by the finite verb אָֽמְר֨וּ, they say, which is followed by two subordinate clauses: one describing the subject הָעֹבְרִ֗ים, those who pass by, and the other detailing the content of their speech.
The structure emphasizes the actions of the passersby and their relationship to the blessing, creating a clear contrast between the intended blessing and the reality of the situation.
Septuagint Backgroundgenerated
The Septuagint translates בִּרְכַּֽת־ as εὐλογία, blessing, which aligns closely with the Hebrew meaning. This choice shows a consistent understanding of the concept of blessing in both texts.
The Greek word παράγοντες for הָעֹבְרִ֗ים indicates those who are passing by, maintaining the active sense of movement present in the Hebrew.
In plain words — the whole versegenerated
Psalms 129:8 expresses a wish that those who pass by the suffering of Zion do not offer blessings. The psalmist hopes that the plight of the oppressed will not be acknowledged by outsiders, emphasizing the gravity of their situation.
Frequently Asked Questionsgenerated
The psalmist desires that they do not offer blessings, indicating a recognition of the suffering of Zion.
A blessing represents divine favor, and in this context, it highlights the disconnect between the passersby and the reality of the suffering.
This verse concludes a lament about the oppression of Zion, emphasizing the desire for recognition of their suffering.
Offering false blessings can diminish the seriousness of the suffering and create a false sense of comfort.
Reflection Questionsgenerated
- How can I be more aware of the suffering of others in my community?
- What does it mean to offer a genuine blessing to someone in need?
- In what ways can I support those who feel overlooked or oppressed?
- How does this verse challenge my understanding of blessings and their significance?
The early church on this verse — how the Fathers read it
The early church father Augustine of Hippo references this verse to discuss the nature of blessings and their significance in the context of suffering.
"So that they who go by say not so much as, The blessing of the Lord be upon you: we have blessed you in the name of the Lord" [Psalms 129:8].Early Church Fathers on Psalms 129 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Psalms 129:8 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleNeither do they which go by say, the blessing of the Lord [be] upon you,.... As was usual with passengers, when they went by where mowers, and reapers, and binders, were at work in the field in
Read John Gill on Psalms 129 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryWherewith the mower filleth not his hand; nor he that bindeth sheaves his bosom. Wherewith the mower filleth not his hand, nor he that bindeth sheaves his bosom.
Read Robert Jamieson on Psalms 129 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleWhich was a usual salutation given by passengers to reapers, as . So the meaning is, It never continues till the harvest comes.
Read Matthew Poole on Psalms 129 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 129:8 Neither do they which go by say, The blessing of the LORD [be] upon you: we bless you in the name of the LORD.Ver. 8. Neither do they which go by say, &c.] As they use to do to harvestmen, Rth 2:1-23. Christianity is no enemy to courtesy; yet in some cases saith not, God speed, 3 John 1:10.
Read John Trapp on Psalms 129 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(8) This harvest scene is exactly like that painted in Rth 2:4, and the last line should be printed as a return greeting from the reapers.
Read Charles John Ellicott on Psalms 129 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 8. Neither do they which go by say] There is a reference here to the salutations which were given and returned by the reapers in the time of the harvest. We find that it was customary, when the master came to them into the field, to say unto the reapers, The Lord be with you! and for them to answer, The Lord bless thee! Ruth 2:4. Let their land become desolate, so that no harvest shall ever more appear in it. No interchange of benedictions between owners and reapers. This has literally taken place: Babylon is utterly destroyed; no harvests grow near the place where it stood. ANALYSIS OF THE HUNDRED AND TWENTY-NINTH PSALM The intent of the prophet in composing this Psalm is to comfort…
Read AdamClarke on Psalms 129 →CambridgeThe Cambridge Bible for Schools and Colleges8. The blessing of Jehovah be upon you is the friendly greeting of the passers-by to the reapers at their work: we bless you in the name of Jehovah may be simply an emphatic repetition of the greeting (cp. Psalms 118:26): or it may be, as the Targ. takes it, inserting and they do not answer them, the reapers’ reply. For this kindly custom cp. Rth 2:4, “Boaz came from Bethlehem, and said unto the reapers, The Lord be with you. And they answered him, The Lord bless thee.” The fate of Zion’s enemies will be the opposite of her lot as foretold by the prophet, “Yet again shall they use this speech in the land of Judah and in the cities thereof, when I turn their fortunes, Jehovah bless thee, O…
Read Cambridge on Psalms 129 →Albert Barnes1798–1870Barnes' Notes on the BibleNeither do they which go by say, The blessing of the Lord,... - As in a harvest-field, where persons passing by express their joy and gratitude that their neighbors are reaping an abundant harvest.
Read Albert Barnes on Psalms 129 →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
May none who pass by say to them, “The blessing of the LORD be on you; we bless you in the name of the LORD.”
Neither do those who go by say, “The blessing of Yahweh be on you. We bless you in Yahweh’s name.”
May none who pass by say to them, “The blessing of the LORD be on you; we bless you in the name of the LORD.”
Those who pass by will not say, “May you experience the Lord’s blessing! We pronounce a blessing on you in the name of the Lord.”
Tyndale line
Neither do they which go by say, The blessing of the LORD be upon you: we bless you in the name of the LORD.
Neither do they that go by say, The blessing of Jehovah be upon you; We bless you in the name of Jehovah.
Neither do they which go by say, The blessing of the LORD be upon you; we bless you in the name of the LORD.
Neither do they who go by, say, The blessing of the LORD be upon you: we bless you in the name of the LORD.
Neither they, which go by, say, The blessing of the Lord be vpon you, or, We blesse you in the Name of the Lord.
Strictly literal
Neither do the passers-by say, The blessing of Jehovah be upon you; we bless you in the name of Jehovah!
And the passers by have not said, 'The blessing of Jehovah [is] on you, We blessed you in the Name of Jehovah!'
And the passers by have not said, “The blessing of YHWH [is] on you, || We blessed you in the Name of YHWH!”
Nor do they who pass by say, The blessing of the Lord be with you: we bless you in the name of the Lord.
May those who pass by not say, “May the blessing of Yahweh be on you; we bless you in the name of Yahweh.”
From the Latin
And he shall redeem Israel from all his iniquities.
Simplified
May passers-by not say to them, “The blessing of the Lord be on you; we bless you in the name of the Lord.”
And those who go by do not say, The blessing of the Lord be on you; we give you blessing in the name of 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 of Psalms 129:8 states, "וְלֹ֤א אָֽמְר֨וּ׀ הָעֹבְרִ֗ים בִּרְכַּֽת־ יְהוָ֥ה אֲלֵיכֶ֑ם בֵּרַ֥כְנוּ אֶ֝תְכֶ֗ם בְּשֵׁ֣ם יְהוָֽה׃" The Septuagint agrees with the Masoretic Text in its word-by-word correspondence, maintaining the same overall meaning. The Dead Sea Scrolls, specifically 11Q5 and 4Q87, also reflect similar content, although they contain some words that are partly restored or supplied by an editor. The primary differences lie in the textual presentation rather than in the core message, which remains consistent across these witnesses.
וְלֹ֤א אָֽמְר֨וּ׀ הָעֹבְרִ֗ים בִּרְכַּֽת־ יְהוָ֥ה אֲלֵיכֶ֑ם בֵּרַ֥כְנוּ אֶ֝תְכֶ֗ם בְּשֵׁ֣ם יְהוָֽה׃
10 of the 10 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.
שלוא אמרו העוברים בדרך [ברכת] [יהוה] אלוהי׳כמ עלי׳כם ברכנו את׳כם בשם יהוה
8 words on the leather — 2 partly restored, 2 supplied entire by an editor.
אמרו [העוברים] [ברכת] [יהוה] [אלי׳כם] [ברכנו] [את׳כם] [בשם] יהוה
9 words of the verse are on this fragment — 2 partly restored, 7 supplied entire by an editor.
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 129:8
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.
לֹא (lo') is a Hebrew word meaning 'not' or 'no.' It serves as a simple negation and can imply absence or prohibition. The word can also be used in various contexts, often combined with other particles for emphasis or clarification. Its Aramaic equivalent is לָא (la), which also means 'not.'
לֹא or לוֹא adv. not
base
H3808 לֹא or לוֹא not
3808 lo' lo
or lowi {lo}; or loh (Deut. 3:11) {lo}; a primitive particle;
not (the simple or abs. negation); by implication, no; often
used with other particles (as follows):--X before, + or else,
ere, + except, ig(-norant), much, less, nay, neither, never,
no((-ne), -r, (-thing)), (X as though...,(can-), for) not (out
of), of nought, otherwise, out of, + surely, + as truly as, +
of a truth, + verily, for want, + whether, without.
לֹא (lo) — not.
1) not, no
1a) not (with verb-absolute prohibition)
1b) not (with modifier-negation)
1c) nothing (subst)
1d) without (with particle)
1e) before (of time)
Aramaic equivalent: la (לָא "not" H3809)
Conj | Part — Conjunction · particleHC/Tn
אָמַר (amar) is a Hebrew verb meaning 'to say' or 'to utter,' with a broad range of uses including to promise, command, or even boast. It appears in various forms, such as in the Qal (to say), Niphal (to be told), and Hiphil (to avow). The entries highlight its versatility in both spoken and internal contexts, though no specific verse is noted.
אָמַר 5287 vb. utter, say
Qal
Say
Say in the heart (= think)
Promise
Command (esp. late)
Niph. be said, told
Hiph. avow, avouch (lit. cause to declare)
Hithp. act proudly, boast
base
H559 אָמַר utter, say .. Say
. Say in the heart (= think)
. Promise
. Command (esp. late)
. be said, told
. avow, avouch (lit. cause to declare)
. act proudly, boast
559 'amar aw-mar'
a primitive root; to say (used with great
latitude):--answer, appoint, avouch, bid, boast self, call,
certify, challenge, charge, + (at the, give) command(-ment),
commune, consider, declare, demand, X desire, determine, X
expressly, X indeed, X intend, name, X plainly, promise,
publish, report, require, say, speak (against, of), X still, X
suppose, talk, tell, term, X that is, X think, use (speech),
utter, X verily, X yet.
אָמַר (a.mar) — to say.
1) to say, speak, utter
1a) (Qal) to say, to answer, to say in one's heart, to think, to command, to promise, to intend
1b) (Niphal) to be told, to be said, to be called
1c) (Hithpael) to boast, to act proudly
1d) (Hiphil) to avow, to avouch
Aramaic equivalent: a.mar (אֲמַר "to say" H0560)
V-Qal-Perf-3cp — Verb · Qal · perfect third person common pluralHVqp3cp
The Hebrew word עָבַר (abar) is a versatile verb meaning to pass over, through, or by, and it encompasses a range of actions including crossing, traversing, and alienating. It can also imply causing something to pass or be transferred, as well as emotional states like anger in its Hithpael form. The entries highlight its use in various contexts, though they do not provide specific verse references.
עָבַר 648 vb. pass over, through, by, pass on
Qal
pass over
Pass beyond
Pass through, traverse
pass along by
pass by
sweep by, of scourge
be past, over, of time
pass along (from hand to hand)
Pass on, go on
Pass away
Niph. Impf. a stream which cannot be forded
Pi.
his bull impregnateth
cause one to cross river
cause something to pass over
make over to
devote children to (לְ) heathen god
pass along (from hand to hand)
cause to pass through
let pass through
cause to pass by
let pass by
cause arrow to pass beyond
cause to pass under rod, for counting
cause to pass away, take away
Hiph.
cause to pass over, bring over
he made to pass across with chains of gold
base
[עָבַר] vb. denom. Hithp. be arrogant, infuriate oneself
base
H5674a עָבַר pass over, through, by, pass on .. pass over
. Pass beyond
. Pass through, traverse
. . pass along by
. pass by
. sweep by, of scourge
. be past, over, of time
. pass along (from hand to hand)
. Pass on, go on
. Pass away
. Impf. a stream which cannot be forded
. . his bull impregnateth . cause one to cross river
. cause something to pass over
. make over to
. devote children to (לְ) heathen god
. pass along (from hand to hand)
. . cause to pass through
. let pass through
. . cause to pass by
. let pass by
. cause arrow to pass beyond
. cause to pass under rod, for counting
. cause to pass away, take away
. . cause to pass over, bring over
. he made to pass across with chains of gold
H5674b עָבַר vb. denom. Hithp. be arrogant, infuriate oneself
5674 `abar aw-bar'
a primitive root; to cross over; used very widely of any
transition (literal or figurative; transitive, intransitive,
intensive, causative); specifically, to cover (in
copulation):--alienate, alter, X at all, beyond, bring (over,
through), carry over, (over-)come (on, over), conduct (over),
convey over, current, deliver, do away, enter, escape, fail,
gender, get over, (make) go (away, beyond, by, forth, his way,
in, on, over, through), have away (more), lay, meddle,
overrun, make partition, (cause to, give, make to, over)
pass(-age, along, away, beyond, by, -enger, on, out, over,
through), (cause to, make) + proclaim(-amation), perish,
provoke to anger, put away, rage, + raiser of taxes, remove,
send over, set apart, + shave, cause to (make) sound, X
speedily, X sweet smelling, take (away), (make to)
transgress(-or), translate, turn away, (way-)faring man, be
wrath.
עָבַר (a.var) — to pass.
1) to pass over or by or through, alienate, bring, carry, do away, take, take away, transgress
1a) (Qal)
1a1) to pass over, cross, cross over, pass over, march over, overflow, go over
1a2) to pass beyond
1a3) to pass through, traverse
1a3a) passers-through (participle)
1a3b) to pass through (the parts of victim in covenant)
1a4) to pass along, pass by, overtake and pass, sweep by
1a4a) passer-by (participle)
1a4b) to be past, be over
1a5) to pass on, go on, pass on before, go in advance of, pass along, travel, advance
1a6) to pass away
1a6a) to emigrate, leave (one's territory)
1a6b) to vanish
1a6c) to perish, cease to exist
1a6d) to become invalid, become obsolete (of law, decree)
1a6e) to be alienated, pass into other hands
1b) (Niphal) to be crossed
1c) (Piel) to impregnate, cause to cross
1d) (Hiphil)
Art | V-Qal — Particle · verb qal participle (active) masculine pluralHTd/Vqrmpa
In the sense of "against" which survives only in dialectal English (compare Wright, Dialect Dict., I, 470, for examples) is the King James Version rendering of the dative emauto of 1Co 4:4 (the American Standard Revised Version renders this "against"). In classical Greek the same idiom sunoida with dative = "be conscious" or "be cognizant of" a thing.
By
In the expression “by myself” (A.V., 1 Cor. 4:4), means, as rendered in the Revised Version, “against myself.”
בְּרָכָה (berakah) means 'blessing' and encompasses a range of meanings including prosperity, praise of God, gifts, and treaties of peace. It is derived from the root word for 'to bless.' The entries highlight its use in various contexts, but do not indicate any significant disagreement among lexicons.
בְּרָכָה n.f. blessing
blessing
source of blessing
blessing, prosperity
blessing, praise of God
a gift, present
treaty of peace
base
H1293 בְּרָכָה blessing
1293 Brakah ber-aw-kaw'
from 1288; benediction; by implication prosperity:--blessing,
liberal, pool, present.
see HEBREW for 01288
בְּרָכָה (be.ra.khah) — blessing.
1) blessing
2) (source of) blessing
3) blessing, prosperity
4) blessing, praise of God
5) a gift, present
6) treaty of peace
N-fs — Noun common · feminine singular constructHNcfsc
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
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
The Hebrew word אֶל (el) is primarily a preposition indicating motion towards or direction to a person or place. It can also imply entering a limit, presence at a location, or a hostile direction (against). Additionally, it may express concepts such as concerning, in addition to, or according to. The entries highlight its versatility in both physical and metaphorical contexts.
אֶל (nearly always followed by Makkeph),
prep. denoting motion to or direction towards (whether physical or mental).of motion to or unto a person or place
Where the limit is actually entered, into
Of direction towards anything
Where the motion or direction implied appears from the context to be of a hostile character, אֶל = against
Unto sometimes acquires from the context the sense of in addition to
Metaph. in regard to, concerning, on account of
Of rule or standard according to (rare)
Expressing presence at a spot, against, at, by, not merely after verbs implying motion
Prefixed to other preps. it combines with them the idea of motion or direction to
base
H413 אֶל (nearly always followed by Makkeph), . of motion to or unto a person or place
. Where the limit is actually entered, into
. Of direction towards anything
. Where the motion or direction implied appears from the context to be of a hostile character, אֶל = against
. Unto sometimes acquires from the context the sense of in addition to
. Metaph. in regard to, concerning, on account of
. Of rule or standard according to (rare)
. Expressing presence at a spot, against, at, by, not merely after verbs implying motion
. Prefixed to other preps. it combines with them the idea of motion or direction to
413 'el ale
(but only used in the shortened constructive form sel {el});
a primitive particle; properly, denoting motion towards, but
occasionally used of a quiescent position, i.e. near, with or
among; often in general, to:--about, according to ,after,
against, among, as for, at, because(-fore, -side), both...and,
by, concerning, for, from, X hath, in(- to), near, (out) of,
over, through, to(-ward), under, unto, upon, whether,
with(-in).
אֶל (el) — to(wards).
1) to, toward, unto (of motion)
2) into (limit is actually entered)
2a) in among
3) toward (of direction, not necessarily physical motion)
4) against (motion or direction of a hostile character)
5) in addition to, to
6) concerning, in regard to, in reference to, on account of
7) according to (rule or standard)
8) at, by, against (of one's presence)
9) in between, in within, to within, unto (idea of motion to)
Prep | Suff — Preposition · suffixHR/Sp2mp
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-Perf-1cp — Verb · Piel · perfect first person common pluralHVpp1cp
(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.…
אֵת (eth) is primarily a grammatical marker in Hebrew, indicating the definite direct object of a verb. It is not translated into English and typically precedes nouns that are definite. The word is derived from a demonstrative sense of entity, related to the Hebrew word for 'self.' Its Aramaic equivalent is יָת (yat).
אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
base
H853 אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
853 'eth ayth
apparent contracted from 226 in the demonstrative sense of
entity; properly, self (but generally used to point out more
definitely the object of a verb or preposition, even or
namely):--(as such unrepresented in English).
see HEBREW for 0226
אֵת (et) — [Obj.].
sign of the definite direct object, not translated in English but generally preceding and indicating the accusative
Aramaic equivalent: yat (יָת "whom" H3487)
DirObjM | Suff — Particle · suffixHTo/Sp2mp
שֵׁם (shem) means 'name' and encompasses various meanings such as reputation, fame, and glory. It can refer to the designation of God and is often associated with memorials or monuments. The word is built from a primitive root and highlights individuality and honor. There is a mention of its use in relation to false gods, which is forbidden.
שֵׁם 864 n.m. name (√ unknown)
of river, beasts, city, i.e. exact designation of it
usu. of pers.
= reputation
esp. as giving a man a kind of posthumous life, esp. in his sons
name, as designation of God
of false gods, use forbidden
= memorial, monument
base
H8034 שֵׁם name (√ unknown)
8034 shem shame
a primitive word (perhaps rather from 7760 through the idea
of definite and conspicuous position; compare 8064); an
appellation, as a mark or memorial of individuality; by
implication honor, authority, character:--+ base,
(in-)fame(-ous), named(-d), renown, report.
see HEBREW for 07760
see HEBREW for 08064
שֵׁם (shem) — name.
1) name
1a) name
1b) reputation, fame, glory
1c) the Name (as designation of God)
1d) memorial, monument
Aramaic equivalent: shum (שֻׁם "name" H8036)
Prep | N-ms — Preposition · noun common masculine singular constructHR/Ncmsc
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
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