Psalms 134:1 — Word Study
WLCהִנֵּ֤ה׀ בָּרֲכ֣וּ אֶת־ יְ֭הוָה כָּל־ עַבְדֵ֣י יְהוָ֑ה הָעֹמְדִ֥ים בְּבֵית־ יְ֝הוָ֗ה בַּלֵּילֽוֹת׃
BSAA songshîyr of ascentsmaʻălâh Comehinnêh blessbârak [praise, honor] the LORDYᵉhôvâh [Yehovah, The covenant Name of God] allkôl [everything, every single one] you servantsʻebed [slaves, bondservants] of the LORDYᵉhôvâh who serveʻâmad [stand, minister] by nightlayil [in the darkness, during the evening hours] in the housebayith [temple, dwelling place] of the LORDYᵉhôvâh [the Lord's presence, the holy sanctuary]
| Greek | English | Parsing |
|---|---|---|
| הִנֵּ֤ה׀ | here! | Particle |
| בָּרֲכ֣וּ | bless | Verb, Piel, imperative second person masculine plural |
| אֶת־ | the object marker | Particle |
| יְ֭הוָה | Yahweh | Noun proper |
| כָּל־ | O all | Noun common, masculine singular construct |
| עַבְדֵ֣י | [the] servants of | Noun common, masculine plural construct |
| יְהוָ֑ה | Yahweh | Noun proper |
| הָעֹמְדִ֥ים | who stand | Particle, verb qal participle (active) masculine plural |
| בְּבֵית־ | in [the] house of | Preposition, noun common masculine singular construct |
| יְ֝הוָ֗ה | Yahweh | Noun proper |
| בַּלֵּילֽוֹת׃ | in the nights | Preposition, noun common feminine plural absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Come, bless the LORD, all you servants of the LORD who serve by night in the house of the LORD! |
| KJV | Behold, bless ye the LORD, all ye servants of the LORD, which by night stand in the house of the LORD. |
| ASV | Behold, bless ye Jehovah, all ye servants of Jehovah, That by night stand in the house of Jehovah. |
| YLT | A Song of the Ascents. Lo, bless Jehovah, all servants of Jehovah, Who are standing in the house of Jehovah by night. |
| WEB | Look! Praise Yahweh, all you servants of Yahweh, who stand by night in Yahweh’s house! |
| BBE | Give praise to the Lord, all you servants of the Lord, who take your places in the house of the Lord by night. |
Where they part company is בָּרֲכ֣וּ — see How Translations Differ.
The structure features a main command followed by descriptions of the subjects, emphasizing the call to worship.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbהַ
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 134:1
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 Call to Worshipgenerated
Psalm 134:1 invites all servants of the Lord to come together and bless Him, particularly those who serve in the night at the temple. This psalm emphasizes the importance of worshiping God at all times, including during the night hours when the temple is still active with service. It reflects the dedication of the priests and Levites who minister in God's presence, as seen in other psalms that call for worship and praise.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 120:1 | In my distress I cried to the LORD, and He answered me. |
| 2 | Psalm 121:1 | I lift up my eyes to the hills. From where does my help come? |
| 3 | Psalm 122:1 | I was glad when they said to me, “Let us go to the house of the LORD.” |
| 4 | Psalm 123:1 | I lift up my eyes to You, the One enthroned in heaven. |
| 5 | Psalm 124:1 | If the LORD had not been on our side— let Israel now declare— |
The Treasury of Scripture Knowledge — 23 references, hung on the phrase they belong to
The Key Word — עַבְדֵי, 'av.Deigenerated
The Hebrew word עֶבֶד (*ebed*) means 'servant' or 'slave' and encompasses various roles, including those who serve God. It can refer to household servants, subjects, and worshippers. The parsing indicates that it is a common noun in the masculine plural form, highlighting a collective group of people dedicated to serving.
This term is significant in the context of worship, as it emphasizes the relationship between the servants and God, portraying their role as active participants in the divine service.
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 main verb in the verse is בָּרֲכ֣וּ, bless, which governs the entire call to action. The structure includes a noun phrase identifying the subjects — the servants of the Lord — and a prepositional phrase indicating where they serve.
The order emphasizes the imperative nature of the command, inviting all to actively participate in worship, particularly those who stand in the temple at night.
Septuagint Backgroundgenerated
The Septuagint translates the call to bless as εὐλογεῖτε, which means 'to bless' or 'to praise'. This choice aligns closely with the Hebrew meaning, emphasizing the act of worship.
The Greek translation reflects a similar structure, maintaining the imperative form and the focus on the servants of the Lord, thus preserving the essence of the original Hebrew.
In plain words — the whole versegenerated
Psalm 134:1 is a call for all the servants of the Lord to bless Him, especially those who serve at night in the temple. It highlights the importance of worship and dedication, even during the dark hours.
Frequently Asked Questionsgenerated
To bless the Lord means to praise and honor Him, acknowledging His greatness and goodness.
The servants refer to those who minister in the temple, including priests and Levites, dedicated to serving God.
Serving at night signifies a continuous dedication to worship, showing that praise to God is not limited to daylight hours.
This psalm echoes themes found in other psalms that invite worship and praise, emphasizing the importance of communal worship and service to God.
Reflection Questionsgenerated
- In what ways can I actively participate in worship, like the servants in the psalm?
- How can I encourage others to bless the Lord in their daily lives?
- What does serving God look like for me in both day and night?
- How can the act of worship during difficult times reflect my faith?
The early church on this verse — how the Fathers read it
Early church fathers have commented on this psalm, noting the significance of standing in worship and the actions of the faithful in the temple.
Sitting we speak against others, but standing up we praise the Lord, as it is said; "Behold now, praise the Lord, all ye servants of the Lord;Early Church Fathers on Psalms 134 →
But notice what “Lift up” means: “Give alms more generously,” for the Lord not only demands pious words from us, but also deeds. He added, “in the sanctuary,” so that the hand of a Christian may produce the alms.Early Church Fathers on Psalms 134 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Psalms 134:1 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleBehold, bless ye the Lord, all [ye] servants of the Lord,.... All men are of right the servants of God being his creatures; and are under obligation, through his providential goodness, to bless and
Read John Gill on Psalms 134 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryBehold, bless ye the LORD, all ye servants of the LORD, which by night stand in the house of the LORD.
Read Robert Jamieson on Psalms 134 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BiblePsalms 134 THE The form of this Psalm seems to be dramatical. In the two first verses the psalmist speaks in the name of some emminent person, either the king or chief priests, exhorting and requiring all the priests and Levites to perform the duties of their place and calling; and in the last verse in the name of the priests and Levites, returning him thanks for his good advice. The priests and Levites are exhorted to bless the Lord in his sanctuary. Behold, bless ye the Lord; do not stand there like statues, dumb and idle, but employ your hearts and tongues in singing forth the praises of the Lord. Ye servants of the Lord; peculiarly so called, priests and Levites, who are set apart to…
Read Matthew Poole on Psalms 134 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 134:1 « A Song of degrees. » Behold, bless ye the LORD, all [ye] servants of the LORD, which by night stand in the house of the LORD.Ver. 1. Behold, bless ye the Lord] This short psalm (the last of the fifteen graduals) is breve Sacerdotum speculum, saith an expositor; a mirror for ministers, who are first excited by a Behold, as by the sounding of a trumpet, or the ringing of a sermon bell. And, secondly, exhorted to praise God, and to pray unto him; whereunto if we add their teaching of Jacob God’ s judgments, whereof Moses reminds them, Deuteronomy 33:10, what more can be required of Archippus, to the fulfilling of his ministry? and if he be slack, he must be told of it…
Read John Trapp on Psalms 134 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(1) All ye servants.—We learn from 1 Chronicles 9:33 that there were Levites whose duties brought them to the Temple by night. Moreover, the word ‘âmad, “stand,” is the customary word for sacerdotal service (Deuteronomy 10:8; Deuteronomy 18:7; 1 Chronicles 23:30, &c).
Read Charles John Ellicott on Psalms 134 →AdamClarkeAdam Clarke's Commentary on the BiblePSALM CXXXIV An exhortation to praise God in his sanctuary, 1-3. NOTES ON PSALM CXXXIV This is the last of the fifteen Psalms called Psalms of degrees. Who was the author is uncertain; it is attributed to David only by the Syriac; it is intimately connected with the two preceding Psalms, and is an exhortation to the priests and Levites who kept nightly watch in the temple, to the assiduous in praising the Lord. It seems to consist of two parts: 1. An exhortation, probably from the high priest, to those priests and Levites who kept watch in the temple by night, to spend their time profitably, and duly celebrate the praises of God, Psalms 134:1-2. The second part, which is contained in the…
Read AdamClarke on Psalms 134 →CambridgeThe Cambridge Bible for Schools and Colleges1. all ye servants of the Lord] Not Israelite worshippers in general, but, as the following clause shews, ministrants in the Temple. which by night stand in the house of the Lord] ‘To stand before Jehovah’ was the regular term for priestly or Levitical ministration. Cp. Deuteronomy 10:8 &c.; Hebrews 10:11. The words imply that services of praise and thanksgiving were held in the Temple at night; possibly a reference to such services is to be found in 1 Chronicles 9:33. The addition even in the courts of the house of our God in the P.B.V. is derived through the Vulg. from the LXX, and comes from Psalms 135:2.
Read Cambridge on Psalms 134 →Albert Barnes1798–1870Barnes' Notes on the BibleBehold - As if calling attention to the fact that they were there, or had come. Bless ye the Lord - Praise Yahweh.
Read Albert Barnes on Psalms 134 →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
Come, bless the LORD, all you servants of the LORD who serve by night in the house of the LORD!
Look! Praise Yahweh, all you servants of Yahweh, who stand by night in Yahweh’s house!
A song of ascents. Come, bless the LORD, all you servants of the LORD who serve by night in the house of the LORD!
Attention! Praise the Lord, all you servants of the Lord, who serve in the Lord’s temple during the night.
Tyndale line
Behold, bless ye the LORD, all ye servants of the LORD, which by night stand in the house of the LORD.
Behold, bless ye Jehovah, all ye servants of Jehovah, That by night stand in the house of Jehovah.
Behold, bless ye the LORD, all ye servants of the LORD, which by night stand in the house of the LORD.
A Song of degrees. Behold, bless ye the LORD, all ye servants of the LORD, who by night stand in the house of the LORD.
A song of degrees. Behold, praise ye the Lord, all ye seruants of the Lord, ye that by night stande in the house of the Lord.
Strictly literal
Behold, bless Jehovah, all ye servants of Jehovah, who by night stand in the house of Jehovah.
A Song of the Ascents. Lo, bless Jehovah, all servants of Jehovah, Who are standing in the house of Jehovah by night.
A SONG OF THE ASCENTS. Behold, bless YHWH, all servants of YHWH, || Who are standing in the house of YHWH by night.
“A song of the degrees.” Arise! bless ye the Lord, all ye servants of the Lord that stand in the house of the Lord in the nights.
Come, bless Yahweh, all you servants of Yahweh, you who serve during the night in Yahweh's house.
From the Latin
Praise ye the name of the Lord: O you his servants, praise the Lord:
Simplified
Praise the Lord, all you servants of the Lord who worship at night in the house of the Lord.
Give praise to the Lord, all you servants of the Lord, who take your places in the house of the Lord by night.
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 matches closely with the Septuagint, with 9 out of 11 words corresponding directly. The Dead Sea Scrolls fragment confirms part of the verse, showing consistency in the call to worship among the witnesses.
הִנֵּ֤ה׀ בָּרֲכ֣וּ אֶת־ יְ֭הוָה כָּל־ עַבְדֵ֣י יְהוָ֑ה הָעֹמְדִ֥ים בְּבֵית־ יְ֝הוָ֗ה בַּלֵּילֽוֹת׃
9 of the 11 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.
יהוה העומדים בבית יהוה בלילות
5 words of the verse are on this fragment. The rest of the verse is not on it.
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 134:1
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.
הִנֵּה (hinneh) is a Hebrew word meaning 'behold' or 'lo!' It serves as a demonstrative particle used to draw attention, appearing in contexts such as Genesis 19:2. The word is derived from a prolongation of another Hebrew term, but the entries do not provide further details on its usage beyond this.
הִנֵּה, once הִנֶּה־ Gn 19:2, demonstr.part. lo!, behold!
base
H2009 הִנֵּה, הִנֶּה־ lo!, behold!
2009 hinneh hin-nay'
prolongation for 2005; lo!:--behold, lo, see.
see HEBREW for 02005
הִנֵּה (hin.neh) — behold.
behold, lo, see, if
Part — ParticleHTj
her, in composition:
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.…
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)
HTo — ParticleHTo
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
כֹּל (kol) means 'all' or 'the whole.' It can refer to totality, including every person or thing, and is often used with a following genitive to specify what is included. The term can also denote a broader sense of everything in existence or all circumstances of life. The lexicons do not show significant disagreement on its meanings.
כֹּל once כּוֹל n.m. the whole, all
with foll. gen. (as usually) the whole of, to be rendered, however, often in our idiom, to avoid stiffness, any or every
Absolutely:
without the art., all things, all
with the art. הַכֹּל
where the sense is limited by the context to things (or persons) just mentioned
in a wider sense, all, whether of all mankind or of all living things, the universe, or of all the circumstances of life (chiefly late)
base
H3605 כֹּל once כּוֹל the whole, all . with foll. gen. (as usually) the whole of, to be rendered, however, often in our idiom, to avoid stiffness, any or every
. Absolutely: . without the art., all things, all
. with the art. הַכֹּל . where the sense is limited by the context to things (or persons) just mentioned
. in a wider sense, all, whether of all mankind or of all living things, the universe, or of all the circumstances of life (chiefly late)
3605 kol kole
or (Jer. 33:8) kowl {kole}; from 3634; properly, the whole;
hence, all, any or every (in the singular only, but often in a
plural sense):--(in) all (manner, (ye)), altogether, any
(manner), enough, every (one, place, thing), howsoever, as
many as, (no-)thing, ought, whatsoever, (the) whole,
whoso(-ever).
see HEBREW for 03634
כֹּל (kol) — all.
1) all, the whole
1a) all, the whole of
1b) any, each, every, anything
1c) totality, everything
Aramaic equivalent: kol (כֹּל "all" H3606)
N-ms — Noun common · masculine singular constructHNcmsc
ol: Used in various combinations, and with different meanings.
(1) All along, "Weeping all along as he went" (Jer 41:6), i.e. throughout the whole way he went, feigning equal concern with the men from Shiloh, etc., for the destruction of the Temple, so as to put them off their guard.
(2) All in all, "That God may be all in all" (1Co 15:28, Greek: panta en pasin, "all things in all (persons and) things"). "The universe, with all it comprises, will wholly answer to God's will and reflect His mind" (Dummelow).
The Hebrew word עֶ֫בֶד (*ebed*) means 'slave' or 'servant' and encompasses various roles, including household servants, subjects, and worshippers of God. It can also refer to Israel as a collective servant of God and is used in polite address among equals. The word is derived from a root meaning 'to work' or 'to serve'.
עֶ֫בֶד 799 n.m. slave, servant
slave, servant of household
Subjects, of chief
Servants, worshippers of God
Servant of י׳, in a special sense
Israel as a people is servant of י׳
In polite address of equals or superiors the Hebrews used עַבְדְּךָ thy servant = 1 pers. sing., I
Phrases
base
H5650 עֶ֫בֶד slave, servant . slave, servant of household
. Subjects, of chief
. Servants, worshippers of God
. Servant of י׳, in a special sense
. Israel as a people is servant of י׳
. In polite address of equals or superiors the Hebrews used עַבְדְּךָ thy servant = 1 pers. sing., I
. Phrases
5650 `ebed eh'-bed
from 5647; a servant:--X bondage, bondman, (bond-)servant,
(man-)servant.
see HEBREW for 05647
עֶ֫בֶד (e.ved) — servant/slave.
1) slave, servant
1a) slave, servant, man-servant
1b) subjects
1c) servants, worshippers (of God)
1d) servant (in special sense as prophets, Levites etc)
1e) servant (of Israel)
1f) servant (as form of address between equals)
Aramaic equivalent: a.vad (עֲבַד "servant/slave" H5649)
N-mp — Noun common · masculine plural constructHNcmpc
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 עָמַד (amad) means to stand and encompasses a variety of related actions such as remaining, enduring, and taking a stand. It can refer to both literal and figurative stances, including presenting oneself or being appointed. The word appears in various contexts, including standing still, ceasing movement, and even serving. There are different forms of the verb, such as Qal, Hiphil, and Hophal, each with specific nuances.
עָמַד 620 take one's stand, stand
Qal 435
take one's stand, and (esp. pt.) stand, be in a standing attitude
stand forth
take a stand against, in opposition to
present oneself before
attend upon, be(come) servant of
stand afar
stand (silent)
stand (appealingly)
stand, subj. רֶגֶל
stand, of water
stand still, stop, cease moving
= be inactive
= be attentive
stop, cease doing a thing
tarry, delay
remain
continue, abide
endure
be steadfast
persist
make a stand, hold one's ground
stand upright
arise, appear, come on the scene
stand forth, appear = come into being
rise up as foe
rare usages
Hiph.
83station, set
cause to stand firm
cause to stand up, set up, erect
present one before king
appoint
other meanings
Hoph. be presented
base
H5975 עָמַד take one's stand, stand .. . take one's stand, and (esp. pt.) stand, be in a standing attitude
. stand forth
. take a stand against, in opposition to
. present oneself before
. attend upon, be(come) servant of
. stand afar
. stand (silent)
. stand (appealingly)
. stand, subj. רֶגֶל
. stand, of water
. . stand still, stop, cease moving
. = be inactive
. = be attentive
. stop, cease doing a thing
. . tarry, delay
. remain
. continue, abide
. endure
. be steadfast
. persist
. make a stand, hold one's ground
. stand upright
. . arise, appear, come on the scene
. stand forth, appear = come into being
. rise up as foe
. rare usages
. . station, set
. cause to stand firm
. cause to stand up, set up, erect
. present one before king
. appoint
. other meanings
. be presented
5975 `amad aw-mad'
a primitive root; to stand, in various relations (literal and
figurative, intransitive and transitive):--abide (behind),
appoint, arise, cease, confirm, continue, dwell, be employed,
endure, establish, leave, make, ordain, be (over), place, (be)
present (self), raise up, remain, repair, + serve, set (forth,
over, -tle, up), (make to, make to be at a, with-)stand (by,
fast, firm, still, up), (be at a) stay (up), tarry.
עָמַד (a.mad) — to stand: stand.
: stand/stop/establish
1) to stand, remain, endure, take one's stand
1a) (Qal)
1a1) to stand, take one's stand, be in a standing attitude, stand forth, take a stand, present oneself, attend upon, be or become servant of
1a2) to stand still, stop (moving or doing), cease
1a3) to tarry, delay, remain, continue, abide, endure, persist, be steadfast
1a4) to make a stand, hold one's ground
1a5) to stand upright, remain standing, stand up, rise, be erect, be upright
1a6) to arise, appear, come on the scene, stand forth, appear, rise up or against
1a7) to stand with, take one's stand, be appointed, grow flat, grow insipid
1b) (Hiphil)
1b1) to station, set
1b2) to cause to stand firm, maintain
1b3) to cause to stand up, cause to set up, erect
1b4) to present (one) before (king)
1b5) to appoint, ordain, establish
Art | V-Qal — Particle · verb qal participle (active) masculine pluralHTd/Vqrmpa
The Hebrew word בַּיִת (*bayith*) means 'house' and encompasses a wide range of meanings, including dwelling, family, and place. It can refer to physical structures, such as homes and temples, as well as metaphorical uses like the body or household affairs. The word is built from the root related to 'between' and appears in various contexts throughout the Old Testament.
בֵּית fem. of בַּיִן, בֵּין prep. between
base
בַּ֫יִת 2034 n.m. house
house
place
receptacle
of house as containing a family
household, family (592 t.)
house, including household affairs
lit. housewards, hence metaph. inwards
מִבַּיִת
adv. on the inside
prep. within
base
H1004a בֵּית fem. of בַּיִן, בֵּין prep. between H1004b בַּ֫יִת house
1004 bayith bah'-yith
probably from 1129 abbreviated; a house (in the greatest
variation of applications, especially family, etc.):--court,
daughter, door, + dungeon, family, + forth of, X great as
would contain, hangings, home(born), (winter)house(-hold),
inside(-ward), palace, place, + prison, + steward, + tablet,
temple, web, + within(-out).
see HEBREW for 01129
בֵּית (bet) — place.
nm
place, origin, between
בַּ֫יִת (ba.yit) — house: home.
: home/temple/building
nm
1) house
1a) house, dwelling habitation
1b) shelter or abode of animals
1c) human bodies (fig.)
1d) of Sheol
1e) of abode of light and darkness
1f) of land of Ephraim
2) place
3) receptacle
4) home, house as containing a family
5) household, family
5a) those belonging to the same household
5b) family of descendants, descendants as organized body
6) household affairs
7) inwards (metaph.)
8) (TWOT) temple
adv
9) on the inside
prep
10) within
בַּ֫יִת (ba.yit) — Beth-(ashbea).
nm
This name is used for a house, habitation
Combined with ash.be.a (אַשְׁבֵּעַ "Ashbea" H0791)
בַּ֫יִת (ba.yit) — Beth (Haggan).
nm
This name is used for a house, habitation
Combined with hag (גַּן "Haggan" H1588)
בַּ֫יִת (ba.yit) — Beth-(togarmah).
nm
This name is used for a house, habitation
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
לַ֫יְלָה (layil) means 'night' and is derived from a root that suggests a twist away from light. It encompasses the literal sense of night as opposed to day, as well as figurative uses related to gloom or adversity. The term appears in contexts like Isaiah 21:11.
לַ֫יְלָה, לַ֫יִל 242 n.m. night
base
H3915 לַ֫יְלָה, לַ֫יִל night
3915 layil lah'-yil
or (Isa. 21:11) leyl {lale}; also laylah {lah'- yel-aw}; from
the same as 3883; properly, a twist (away of the light), i.e.
night; figuratively, adversity:--((mid-))night (season).
see HEBREW for 03883
לַ֫יְלָה (lay.lah) — night.
1) night
1a) night (as opposed to day)
1b) of gloom, protective shadow (fig.)
Prep | N-mp — Preposition · noun common feminine plural absoluteHRd/Ncfpa