Psalms 132:13 — Word Study
WLCכִּֽי־ בָחַ֣ר יְהוָ֣ה בְּצִיּ֑וֹן אִ֝וָּ֗הּ לְמוֹשָׁ֥ב לֽוֹ׃
BSAForkîy the LORDYᵉhôvâh [Yehovah, The covenant Name of God] has chosenbâchar■ [selected, picked out] ZionTsîyôwn [the mountain in Jerusalem] He has desiredʼâvâh■ [strongly wished for, longed for] it for His homemôwshâb [habitation, dwelling place, seat]
| Greek | English | Parsing |
|---|---|---|
| כִּֽי־ | for | Particle |
| בָחַ֣ר | he has chosen | Verb, Qal, perfect third person masculine singular |
| יְהוָ֣ה | Yahweh | Noun proper |
| בְּצִיּ֑וֹן | Zion | Preposition, noun proper |
| אִ֝וָּ֗הּ | he has desired it | Verb piel perfect third person masculine singular, suffix |
| לְמוֹשָׁ֥ב | to a dwelling place | Preposition, noun common masculine singular absolute |
| לֽוֹ׃ | of him | Preposition, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | For the LORD has chosen Zion; He has desired it for His home: |
| KJV | For the LORD hath chosen Zion; he hath desired it for his habitation. |
| ASV | For Jehovah hath chosen Zion; He hath desired it for his habitation. |
| YLT | For Jehovah hath fixed on Zion, He hath desired [it] for a seat to Himself, |
| WEB | For Yahweh has chosen Zion. He has desired it for his habitation. |
| BBE | For the Lord's heart is on Zion, desiring it for his resting-place. |
Translations agree on the essential meaning of the verse, emphasizing God's choice of Zion.
The sentence has a main clause followed by a prepositional phrase that elaborates on God's desire.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectיהוה
verbבָּחַר
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 132:13
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 — God's Choice of Ziongenerated
Psalm 132:13 reflects on God's selection of Zion, emphasizing its significance as His chosen dwelling place. This choice is part of a broader covenantal promise, linking Zion to God's presence among His people. The surrounding verses highlight the enduring nature of God's commitment to Zion and the blessings that flow from it.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 76:1–2 | God is known in Judah; His name is great in Israel. |
| 2 | Psalm 78:68–69 | But He chose the tribe of Judah, Mount Zion, which He loved. |
| 3 | Isaiah 14:32 | What answer will be given to the envoys of that nation? “The LORD has founded Zion, where His afflicted people will find refuge.” |
| 4 | Hebrews 12:22 | Instead, you have come to Mount Zion, to the city of the living God, the heavenly Jerusalem. You have come to myriads of angels |
| 5 | Psalm 48:1–3 | Great is the LORD, and greatly to be praised in the city of our God, His holy mountain. |
The Treasury of Scripture Knowledge — 7 references, hung on the phrase they belong to
The Key Word — בָּחַר, va.Chargenerated
The verb בָּחַר (bachar) means to choose or select, indicating a deliberate decision. It conveys the idea of examining and making a choice, which in this context signifies God's sovereign selection of Zion.
This choice is not arbitrary; it reflects God's intention to dwell among His people, highlighting the importance of Zion in the biblical narrative. The parsing as a perfect third person masculine singular verb indicates a completed action, affirming that God's choice has been made.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, which states, 'For the LORD has chosen Zion; He has desired it for His home.' The KJV and ASV agree with this wording, emphasizing God's choice and desire.
Sentence Structuregenerated
The main verb of the verse is בָּחַר, he has chosen, which is followed by a prepositional phrase indicating the object of the choice, בְּצִיּ֑וֹן, Zion, and another clause expressing God's desire for it as a dwelling place.
The structure emphasizes God's active choice and intention, with the prepositional phrases providing clarity about what has been chosen and why.
Septuagint Backgroundgenerated
The Septuagint translates בָּחַר as ἐχελέχατο (echelēchato), which also means 'to choose' but carries a slightly different nuance in the Greek context, suggesting a more personal selection.
This choice reflects a continuity of thought between the Hebrew and Greek texts, emphasizing God's intentional decision regarding Zion.
In plain words — the whole versegenerated
Psalm 132:13 tells us that the LORD has chosen Zion as His dwelling place. This choice signifies God's desire to be present with His people in a specific location, highlighting the importance of Zion in the biblical narrative.
Frequently Asked Questionsgenerated
It means that God has deliberately selected Zion as a special place for His presence among His people.
Zion is significant because it represents God's chosen dwelling place, symbolizing His covenant relationship with Israel.
God's desire for Zion indicates His longing to inhabit that place, making it a sacred space for worship and community.
This verse underscores the covenantal promise that God would be present with His people in Zion, reinforcing His commitment to them.
Reflection Questionsgenerated
- In what ways do I see God's presence in my life, similar to His choice of Zion?
- How can I better understand the significance of places of worship in my faith?
- What does it mean for me to recognize a 'home' for God in my community?
- How can I reflect God's desire for relationship in my interactions with others?
The early church on this verse — how the Fathers read it
Early commentators like Augustine of Hippo reference this verse to discuss God's choice of Zion as His dwelling place.
"For the Lord has chosen Sion to be an habitation for Himself" [Psalms 132:13].Early Church Fathers on Psalms 132 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Psalms 132:13 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleFor the Lord hath chosen Zion,.... Not only to build upon it the temple in a literal sense, and for the place of his worship; but also for the seat of his majesty, and over which he has set his Son
Read John Gill on Psalms 132 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryFor the LORD hath chosen Zion; he hath desired it for his habitation. For the Lord hath chosen Zion; he hath desired it for his habitation.
Read Robert Jamieson on Psalms 132 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleZion; not strictly, but largely taken; either for the whole mountain, whereof Zion and Moriah were two parts or tops; or for Jerusalem, which was in a great part built upon Mount Zion, whence it is oft called Zion, as hath been noted again and again. For he speaks here of that place which he chose to be his rest for ever, as it follows, , which unquestionably was the temple; whence also it appears that this Psalm was not written by David, nor before the building of the temple.
Read Matthew Poole on Psalms 132 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 132:13 For the LORD hath chosen Zion; he hath desired [it] for his habitation.Ver. 13. For the Lord hath chosen Zion] He chose it for his love; and loved it for his choice.
Read John Trapp on Psalms 132 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(13) Zion.—The dynasty of David and the location of the sanctuary at Zion are intimately associated, as in Psalms 78:67-68. (Comp. Psalms 122:4-5.)
Read Charles John Ellicott on Psalms 132 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 13. The Lord hath chosen Zion] Therefore neither Shiloh nor Kirjath-jearim is the place of his rest.
Read AdamClarke on Psalms 132 →CambridgeThe Cambridge Bible for Schools and Colleges13. For the Lord hath chosen Zion] The permanence of the Davidic kingdom is based upon the Divine choice of Zion. Here, as in Psalms 78:67 ff., the choice of Zion is regarded as antecedent to the choice of David. To the community of the Restoration this thought must have been a comfort: they felt that Jehovah had returned to dwell in Zion, and this was a pledge to them that He would in some way fulfil His promises to the house of David. Cp. Zechariah 2:12.
Read Cambridge on Psalms 132 →Albert Barnes1798–1870Barnes' Notes on the BibleFor the Lord hath chosen Zion - He has selected it as the place where he will abide; the seat of his religion.
Read Albert Barnes on Psalms 132 →The verse in English, compared — 16 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
For the LORD has chosen Zion; He has desired it for His home:
For Yahweh has chosen Zion. He has desired it for his habitation.
For the LORD has chosen Zion; He has desired it for His home:
Certainly the Lord has chosen Zion; he decided to make it his home.
Tyndale line
For the LORD hath chosen Zion; he hath desired it for his habitation.
For Jehovah hath chosen Zion; He hath desired it for his habitation.
For the LORD hath chosen Zion; he hath desired it for his habitation.
For the LORD hath chosen Zion; he hath desired it for his habitation.
For the Lord hath chosen Zion, and loued to dwell in it, saying,
Strictly literal
For Jehovah hath chosen Zion; he hath desired it for his dwelling:
For Jehovah hath fixed on Zion, He hath desired [it] for a seat to Himself,
For YHWH has fixed on Zion, || He has desired [it] for a seat to Himself,
For the Lord hath made choice of Zion: he hath desired it as a habitation for himself.
Certainly Yahweh has chosen Zion, he has desired her for his seat.
Simplified
For the Lord has chosen Zion, wanting to make his home there, saying:
For the Lord's heart is on Zion, desiring it for his resting-place.
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 closely on this verse, with all words matched in both texts. The Dead Sea Scrolls also align with the Masoretic Text, showing a strong consistency in the transmission of this verse.
כִּֽי־ בָחַ֣ר יְהוָ֣ה בְּצִיּ֑וֹן אִ֝וָּ֗הּ לְמוֹשָׁ֥ב לֽוֹ׃
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.
כי בחר יהוה בציון או׳ה למושב ל׳ו
6 words on the leather — 1 partly restored.
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 132:13
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.
כִּי (ki) is a conjunction primarily meaning 'that,' 'for,' or 'when.' It indicates causal relationships and can express conditions like 'if' or 'though.' The word is versatile, appearing in various contexts to convey certainty, exception, or concession. Notably, it can combine with other particles to modify its meaning, such as in the phrase כִּי אם־ (ki im), meaning 'that if.'
כִּי conj. that, for, when
that
Of time, when, of the past
elsewhere כִּי has a force approximating to if, though it usu. represents a case as more likely to occur than אִם
when or if, with a concessive force, i.e. though
Because, since
base
כִּי אם־
each part. retaining its independent force, and relating to a different clause:
that if
for if
(About 140 t.) the two particles being closely conjoined, and relating to the same clause—
limiting the prec. clause, except
the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
after an oath, surely
base
כִּי עַל כֵּן forasmuch as
base
H3588a כִּי that, for, when . that
. . Of time, when, of the past
. elsewhere כִּי has a force approximating to if, though it usu. represents a case as more likely to occur than אִם
. when or if, with a concessive force, i.e. though
. Because, since
H3588b כִּי אם־ . each part. retaining its independent force, and relating to a different clause: . that if
. for if
. (About 140 t.) the two particles being closely conjoined, and relating to the same clause— . limiting the prec. clause, except
. the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
. after an oath, surely
H3588c כִּי עַל כֵּן forasmuch as
3588 kiy kee
a primitive particle (the full form of the prepositional
prefix) indicating causal relations of all kinds, antecedent
or consequent; (by implication) very widely used as a relative
conjunction or adverb (as below); often largely modified by
other particles annexed:--and, + (forasmuch, inasmuch,
where-)as, assured(-ly), + but, certainly, doubtless, + else,
even, + except, for, how, (because, in, so, than) that, +
nevertheless, now, rightly, seeing, since, surely, then,
therefore, + (al- )though, + till, truly, + until, when,
whether, while, whom, yea, yet.
כִּי (ki) — for.
1) that, for, because, when, as though, as, because that, but, then, certainly, except, surely, since
1a) that
1a1) yea, indeed
1b) when (of time)
1b1) when, if, though (with a concessive force)
1c) because, since (causal connection)
1d) but (after negative)
1e) that if, for if, indeed if, for though, but if
1f) but rather, but
1g) except that
1h) only, nevertheless
1i) surely
1j) that is
1k) but if
1l) for though
1m) forasmuch as, for therefore
כִּי [אם] (ki im) — that if: except.
1) except if
1a) but if
1b) even though
כִּי [עַל כֵּן] (ki [al ken]) — for as that: since.
1) that, for, because, when, as though, as, because that, but, then, certainly, except, surely, since
1a) that
1a1) yea, indeed
1b) when (of time)
1b1) when, if, though (with a concessive force)
1c) because, since (causal connection)
1d) but (after negative)
Conj — ParticleHTc
for (ki (conjunction), le, from 'el (preposition), and various other words. In the New Testament also the words are various, chiefly gar, kai gar, hoti (conjunctions); anti apo eis dia (accusative), epi (dative and accusative), peri (genitive), pros (genitive and accusative), huper (genitive) (prepositions)): the English Revised Version and the American Standard Revised Version give in many cases more literal or more accurate renderings than those in the King James Version.
In the New Testament the most important preps. from a doctrinal point of view are anti, "face to face," "over against," "instead," "on behalf of," peri, "around," "about," "concerning," huper, "over," "on behalf of." The first has been claimed as stating the substitutionary nature of Christ's sacrifice as contrasted with huper and peri, more frequently used of it. But, although anti in the New Testament often means…
בָּחַר (bachar) is a Hebrew verb meaning to choose or select. It encompasses actions like examining and trying, indicating both divine and human choices. The word can appear in various forms, such as being chosen or selected. It is used in contexts of making decisions, often with specific prepositions indicating the nature of the choice.
בָּחַר vb. choose
Qal
with בְּ,
divine choice
man’s choice
with אֲשֶׁר:
divine choice
man’s choice
with acc. & לְ, choose some one or something for
with acc. and מִן, choose, select from
acc.
divine choice
man’s choice
with עַל, for this hast thou chosen rather than affliction
with לְ of acc. chosen
test, try
Niph. to be chosen
Pu. chosen, selected
base
H977 בָּחַר examine, try .. examine, scrutinize, try
. prove, test, try
. to be tried, proved
. the trial has been made
977 bachar baw-khar'
a primitive root; properly, to try, i.e. (by implication)
select:--acceptable, appoint, choose (choice), excellent,
join, be rather, require.
בָּחַר (ba.char) — to choose.
1) to choose, elect, decide for
1a) (Qal) to choose
1b) (Niphal) to be chosen
1c) (Pual) to be chosen, selected
V-Qal-Perf-3ms — Verb · Qal · perfect third person masculine singularHVqp3ms
cho'-z'-n.
See CHOOSE.
Chosen
Spoken of warriors (Ex. 15:4; Judg. 20:16), of the Hebrew nation (Ps. 105:43; Deut. 7:7), of Jerusalem as the seat of the temple (1 Kings 11:13). Christ is the “chosen” of God (Isa. 42:1); and the apostles are “chosen” for their work (Acts 10:41). It is said with regard to those who do not profit by their opportunities that “many are called, but few are chosen” (Matt. 20:16). (See ELECTION.)
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
צִיּוֹן (Tsiyyôn) refers to Zion, often identified as a mountain in Jerusalem and a symbolic name for the city itself, particularly in prophetic contexts. The term is linked to the Hebrew word for Jerusalem and is noted for meaning 'parched place.' It is consistently recognized across lexicons as a proper noun.
צִיּוֹן 154 n.pr.loc. Ṣiyyôn, Zion
base
H6726 צִיּוֹן Ṣiyyôn, Zion
6726 Tsiyown tsee-yone'
the same (regularly) as 6725; Tsijon (as a permanent
capital), a mountain of Jerusalem:--Zion.
see HEBREW for 06725
צִיּוֹן (tsiy.yon) — Zion.
Zion = "parched place"
another name for Jerusalem especially in the prophetic books
Another name of ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
Prep | N-proper — Preposition · noun properHR/Npl
zi'-on (tsiyon; Sion):
1. Meaning of the Word
2. The Zion of the Jebusites
3. Zion of the Prophets
4. Zion in Later Poetical Writings and Apocrypha
5. Omission of Name by Some Writers
6. The Name "Zion" in Christian Times
LITERATURE
1. Meaning of the Word:
A name applied to Jerusalem, or to certain parts of it, at least since the time of David. Nothing certain is known of the meaning. Gesenius and others have derived it from a Hebrew root tsahah, "to be dry"; Delitzsch from tsiwwah, "to set up" and Wetzstein from tsin, "to protect." Gesenius finds a more hopeful suggestion in the Arabic equivalent cihw, the Arabic cahwat signifying "ridge of a mountain" or "citadel," which at any rate suitably applies to what we know to have been the original Zion (compare Smith, HGHL, under the word).
Zion
Sunny; height, one of the eminences on which Jerusalem was built. It was surrounded on all sides, except the north, by deep valleys, that of the Tyropoeon (q.v.) separating it from Moriah (q.v.), which it surpasses in height by 105 feet. It was the south-eastern hill of Jerusalem.
When David took it from the Jebusites (Josh. 15:63; 2 Sam. 5:7) he built on it a citadel and a palace, and it became “the city of David” (1 Kings 8:1; 2 Kings 19:21, 31; 1 Chr. 11:5). In the later books of the Old Testament this name was sometimes used (Ps. 87:2; 149:2;
[JERUSALEM]
monument; raised up; sepulcher
אָוָה (avah) is a primitive root meaning to desire or wish for. It encompasses a range of meanings including to covet, long for, and lust after, often relating to bodily appetites. The verb appears in various forms, such as in the Piel and Hithpael stems, which indicate different nuances of desire.
[אָוָה] vb. incline, desire
Pi. desire
Hithp. desire, long for, lust after
base
H183 [אָוָה] incline, desire . desire
. desire, long for, lust after
183 'avah aw-vaw'
a primitive root; to wish for:--covet, (greatly) desire, be
desirous, long, lust (after).
אָוָה (a.vah) — to desire.
1) desire, incline, covet, wait longingly, wish, sigh, want, be greedy, prefer
1a) (Piel) to desire, crave (food and drink)
1b) (Hithpael) to desire, long for, lust after (of bodily appetites)
V-Piel-Perf-3ms | Suff — Verb piel perfect third person masculine singular · suffixHVpp3ms/Sp3fs
מוֹשָׁב (mowshab) refers to a seat or dwelling-place, encompassing meanings such as assembly, location, and the act of dwelling. It can denote both a physical site and an abstract concept of a session or time of dwelling. The word suggests a community of dwellers or those who sit together.
מוֹשָׁב n.m. seat, assembly, dwelling-place, dwelling, dwellers
seat
sitting = those sitting, sitting company or assembly
dwelling-place of people, tribe, etc.
alm. = abstr. dwelling
= house
situation of city; location of image
time of dwelling
coll. = those dwelling
base
H4186 מוֹשָׁב seat, assembly, dwelling-place, dwelling, dwellers . . seat
. sitting = those sitting, sitting company or assembly
. . dwelling-place of people, tribe, etc.
. alm. = abstr. dwelling
. = house
. situation of city; location of image
. time of dwelling
. coll. = those dwelling
4186 mowshab mo-shawb'
or moshab {mo-shawb'}; from 3427; a seat; figuratively, a
site; abstractly, a session; by extension an abode (the place
or the time); by implication, population:--assembly, dwell
in, dwelling(-place), wherein (that) dwelt (in), inhabited
place, seat, sitting, situation, sojourning.
see HEBREW for 03427
מוֹשָׁב (mo.shav) — seat.
1) seat, assembly, dwelling-place, dwelling, dwellers
1a) seat, sitting, those sitting, sitting company or assembly
1b) dwelling place, dwelling
1c) situation, location
1d) time of dwelling
1e) those dwelling, dweller
Prep | N-ms — Preposition · noun common masculine singular absoluteHR/Ncmsa
plas: Normally for maqom, Old Testament, and topos, New Testament, but in the King James Version "place" represents a great number of Hebrew and Greek words, often used with no difference in force (e.g. 2Ch 35:10,15). the Revised Version (British and American) has made few changes, but occasionally has attempted to specialize the meaning (Ge 40:13; Job 37:8; Ac 8:32; Jas 3:11, etc.).
וֹ (o) — him.
Personal object pronoun - suffix for propositions and verbs without an object: 3rd person masculine singular
HR/Sp3ms — Preposition · suffixHR/Sp3ms