Psalms 134:2 — Word Study
WLCשְׂאֽוּ־ יְדֵכֶ֥ם קֹ֑דֶשׁ וּ֝בָרֲכוּ אֶת־ יְהוָֽה׃
BSALift upnâsâʼ [raise, extend] your handsyâd [an open hand; strength, a side or share] to the sanctuaryqôdesh [holy place, set-apart area] and blessbârak [praise, honor, kneel in worship] the LORDYᵉhôvâh [Yehovah, The covenant Name of God]
| Greek | English | Parsing |
|---|---|---|
| שְׂאֽוּ־ | lift up | Verb, Qal, imperative second person masculine plural |
| יְדֵכֶ֥ם | hands your | Noun common both dual construct, suffix |
| קֹ֑דֶשׁ | [the] sanctuary | Noun common, masculine singular absolute |
| וּ֝בָרֲכוּ | and bless | Conjunction, verb piel imperative second person masculine plural |
| אֶת־ | the object marker | Particle |
| יְהוָֽה׃ | Yahweh | Noun proper |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Lift up your hands to the sanctuary and bless the LORD! |
| KJV | Lift up your hands in the sanctuary, and bless the LORD. |
| ASV | Lift up your hands to the sanctuary, And bless ye Jehovah. |
| YLT | Lift up your hands [in] the sanctuary, And bless ye Jehovah. |
| WEB | Lift up your hands in the sanctuary. Praise Yahweh! |
| BBE | Give praise to the Lord, lifting up your hands in his holy place. |
Translations agree on the main elements of the verse, emphasizing the call to lift hands and bless the Lord.
The structure consists of a main command followed by a prepositional phrase and a conjunction leading to a blessing, emphasizing the act of worship.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbנָשָׂא
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 134:2
Sections marked generated are written from the data on this page rather than by a named author. Everything else — the lexicon entries, the cross references, the manuscript readings, the counts — is quoted from its source unchanged.
Context — A Call to Worshipgenerated
Psalm 134:2 is part of a short psalm that encourages the servants of the Lord to bless Him, especially during the night hours in the sanctuary. This psalm highlights the importance of worship and the act of lifting hands as a physical expression of reverence and praise. It serves as a reminder of the ongoing worship that occurs in the temple and the call for all to participate in blessing the Lord.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 28:2 | Hear my cry for mercy when I call to You for help, when I lift up my hands toward Your holy sanctuary. |
| 2 | Psalm 63:4 | So I will bless You as long as I live; in Your name I will lift my hands. |
| 3 | Psalm 141:2 | May my prayer be set before You like incense, my uplifted hands like the evening offering. |
| 4 | Lamentations 2:19 | Arise, cry out in the night from the first watch of the night. Pour out your heart like water in the presence of the Lord. Lift up your hands to Him for the lives of your children who are fainting from hunger on the corner of every street. |
| 5 | Lamentations 3:41 | Let us lift up our hearts and hands to God in heaven: |
The Treasury of Scripture Knowledge — 7 references, hung on the phrase they belong to
The Key Word — שְׂאֽוּ, se.'u-generated
The verb נָשָׂא (nasa') means to lift or raise, and in this imperative form, it calls the people to action. It can refer to lifting burdens or raising one's hands in worship, emphasizing the physical act of reaching out to God.
This word appears frequently throughout the Hebrew Bible in various contexts, often indicating support or elevation. Here, it specifically signifies the act of raising hands as an expression of worship and submission to God.
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 שְׂאֽוּ governs the structure, with two phrases following: a noun phrase indicating the object of the lifting and a conjunction leading to the next verb. The command to lift hands is emphasized as a direct call to action.
The word order places the action of lifting hands first, highlighting its importance in the act of worship, followed by the object and the subsequent blessing of the Lord.
Septuagint Backgroundgenerated
The Septuagint translates שְׂאֽוּ as ἐπάρατε (eparate), which also means 'to lift up'. This choice maintains the call to action and emphasizes the physical aspect of worship.
The Greek term ἅγια for קֹדֶשׁ indicates a sacred space, paralleling the Hebrew meaning of a set-apart area for worship.
In plain words — the whole versegenerated
Psalm 134:2 encourages the servants of the Lord to lift their hands in the sanctuary and bless Him. This act of raising hands symbolizes worship and reverence, showing a physical expression of praise to God.
Frequently Asked Questionsgenerated
Lifting hands is a physical expression of reverence and submission to God, symbolizing openness and a desire to connect with Him.
The sanctuary is a sacred place where God's presence dwells, making it a fitting location for worship and blessing.
To bless the Lord involves praising Him, honoring Him, and acknowledging His greatness, often through worship and prayer.
Worshiping at night signifies a continuous devotion to God, showing that worship is not limited to daylight hours but is a constant part of life.
Reflection Questionsgenerated
- In what ways can I physically express my worship to God?
- How does the act of lifting my hands help me connect with God during worship?
- What does blessing the Lord look like in my daily life?
- How can I encourage others to participate in worship with me?
The early church on this verse — how the Fathers read it
Early church fathers, such as Augustine, referenced this psalm to discuss the nature of worship, emphasizing the importance of blessing the Lord, especially during the night.
"Lift up your hands by night in the sanctuary, and bless the Lord" [Psalms 134:2]. It is easy to bless by day. What is "by day"? In prosperity.Early Church Fathers on Psalms 134 →
"Behold, now, bless ye the Lord, all you servants of the Lord" [Psalms 134:1], "who stand in the house of the Lord,Early Church Fathers on Psalms 134 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Psalms 134:2 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleLift up your hands [in] the sanctuary,.... Which Aben Ezra interprets of the priests lifting up their hands to bless the people; but Kimchi, better, of lifting up of the hands to God in prayer; see
Read John Gill on Psalms 134 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryLift up your hands in the sanctuary, and bless the LORD. Lift up your hands. The gesture signified elevation of the heart in prayer (Psalms 28:2). In the sanctuary.
Read Robert Jamieson on Psalms 134 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleLift up your hands unto God in prayer and praises, thus expressing and exciting your inward devotion. In the sanctuary; in that holy house of God Where you stand, . Or, in or with holiness, lift up your hands, as it is prescribed, . Do not content yourselves with lifting up your hands, but see that this be done with pure and holy hearts.
Read Matthew Poole on Psalms 134 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 134:2 Lift up your hands [in] the sanctuary, and bless the LORD.Ver. 2. Lift up your hands in the sanctuary] Or, Lift up holy hands, as 1 Timothy 2:8. One readeth it, out of the Hebrew, Lift up your hands, sanctuary, that is, ye sanctuary men, continens pro contento. Hearts and hands must both up to heaven, Lamentations 3:41, and God be glorified both with spirits and bodies, which are the Lord’ s, 1 Corinthians 6:20. And bless the Lord] Like so many earthly angels; and as if ye were in heaven already, say,
Read John Trapp on Psalms 134 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(2) Lift up your hands (see Note, Psalms 28:2) (in) the sanctuary.—The usual meaning would be to the sanctuary (see reference above), but since the servants of Jehovah are here addressed as standing in the sanctuary, this direction seems unreasonable. Render, therefore, in holiness, and comp. “lifting up holy hands” (1 Timothy 2:8).
Read Charles John Ellicott on Psalms 134 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 2. Lift up your hands in the sanctuary] קדש kodesh, "in holiness:" or, as the SYRIAC, [Syriac] lekoudishe, "to holiness;" in sancta, VULGATE; and ειςταἁγια, SEPTUAGINT; "in holy things; or, as the AETHIOPIC, in the house of the sanctuary." The expression seems very similar to that of St. Paul, 1 Timothy 2:8: "Lifting up holy hands, without wrath and doubting." Bless the Lord.] That is, speak good of his name: tell the wonders he has wrought, and show that his name is exalted.
Read AdamClarke on Psalms 134 →CambridgeThe Cambridge Bible for Schools and Colleges2. Lift up your hands] The gesture of prayer. Cp. Psalms 28:2; 1 Timothy 2:8. in the sanctuary] Rather to the sanctuary, towards the most holy place, as the earthly dwelling-place of Jehovah. The rendering of R.V. marg., in holiness, is less probable.
Read Cambridge on Psalms 134 →Albert Barnes1798–1870Barnes' Notes on the BibleLift up your hands in the sanctuary - Margin, In holiness. The Hebrew word properly means holiness, but it may be applied to a holy place. See Psalms 20:2.
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
Lift up your hands to the sanctuary and bless the LORD!
Lift up your hands in the sanctuary. Praise Yahweh!
Lift up your hands to the sanctuary and bless the LORD!
Lift your hands toward the sanctuary and praise the Lord!
Tyndale line
Lift up your hands in the sanctuary, and bless the LORD.
Lift up your hands to the sanctuary, And bless ye Jehovah.
Lift up your hands to the sanctuary, and bless ye the LORD.
Lift up your hands in the sanctuary, and bless the LORD.
Lift vp your hands to the Sanctuarie, and praise the Lord.
Strictly literal
Lift up your hands in the sanctuary, and bless Jehovah.
Lift up your hands [in] the sanctuary, And bless ye Jehovah.
Lift up your hands [in] the sanctuary, || And bless YHWH.
Lift up your hands toward the sanctuary, and bless the Lord.
Lift up your hands to the holy place and bless Yahweh.
From the Latin
You that stand in the house of the Lord, in the courts of the house of our God.
Simplified
Lift up your hands towards the holy place and praise the Lord.
Give praise to the Lord, lifting up your hands in his holy 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 aligns closely with the Septuagint and the Dead Sea Scrolls. The Septuagint has a different word order but matches four of the six words in the Hebrew text, while the Dead Sea Scrolls provide a similar reading, confirming the integrity of the verse across these ancient witnesses.
שְׂאֽוּ־ יְדֵכֶ֥ם קֹ֑דֶשׁ וּ֝בָרֲכוּ אֶת־ יְהוָֽה׃
4 of the 6 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.
שאו ידי׳כם קודש וברכו את שם יהוה
7 words on the leather.
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 134:2
One dossier per word, with every reference work grouped by kind — Hebrew lexicons, morphology, Bible dictionaries, topical chains and the English of the translators themselves. The verse sits at the head of each block with the word under study lit, so you never lose your place. The panel above gives the short answer; this is the long one, and it is the part of the page worth indexing.
Every entry below is the lexicographer's own text. On the Hebrew: Brown-Driver-Briggs entire and its gloss set, Strong's Hebrew Dictionary, and Tyndale House's Translators Brief lexicon. Where a cell says a work has no entry, that work genuinely has none for this word.
The Hebrew word נָשָׂא (nasa') means to lift, carry, or take, encompassing a wide range of applications both literal and figurative. It can refer to actions like bearing burdens, taking away, or being exalted. The entries indicate various forms and uses, including the ability to lift oneself up or cause others to bear iniquity. There is no significant disagreement among the lexicons regarding its meanings.
נָשָׂא 656 vb. lift, carry, take
Qal
lift, lift up
Bear, carry
Take, take away
Niph.
be lifted up
refl. lift oneself up = rise up, of י׳, to display power in judgment
be borne, carried
be taken away, carried off
Pi.
lift up = exalt
fig. = desire, long
carry, bear continuously
take, take away
Hithp. lift oneself up
Hiph.
cause one to bear iniquity
appar. cause to bring, have brought
base
H5375 נָשָׂא lift, carry, take .. lift, lift up
. Bear, carry
. Take, take away
. . be lifted up
. refl. lift oneself up = rise up, of י׳, to display power in judgment
. be borne, carried
. be taken away, carried off
. . lift up = exalt
. fig. = desire, long
. carry, bear continuously
. take, take away
. lift oneself up
. . cause one to bear iniquity
. appar. cause to bring, have brought
5375 nasa' naw-saw'
or nacah (Psalm 4 : 6 (7)) {naw-saw'}; a primitive root; to
lift, in a great variety of applications, literal and
figurative, absol. and rel. (as follows):--accept, advance,
arise, (able to, (armor), suffer to) bear(-er, up), bring
(forth), burn, carry (away), cast, contain, desire, ease,
exact, exalt (self), extol, fetch, forgive, furnish, further,
give, go on, help, high, hold up, honorable (+ man), lade,
lay, lift (self) up, lofty, marry, magnify, X needs, obtain,
pardon, raise (up), receive, regard, respect, set (up), spare,
stir up, + swear, take (away, up), X utterly, wear, yield.
see HEBREW for 04
see HEBREW for 06
see HEBREW for 07
נָשָׂא (na.sa) — to lift: raise.
: raise/take_up
1) to lift, bear up, carry, take
1a) (Qal)
1a1) to lift, lift up
1a2) to bear, carry, support, sustain, endure
1a3) to take, take away, carry off, forgive
1b) (Niphal)
1b1) to be lifted up, be exalted
1b2) to lift oneself up, rise up
1b3) to be borne, be carried
1b4) to be taken away, be carried off, be swept away
1c) (Piel)
1c1) to lift up, exalt, support, aid, assist
1c2) to desire, long (fig.)
1c3) to carry, bear continuously
1c4) to take, take away
1d) (Hithpael) to lift oneself up, exalt oneself
1e) (Hiphil)
1e1) to cause one to bear (iniquity)
1e2) to cause to bring, have brought
נָשָׂא (na.sa) — to lift: bear.
: look/lift(eyes)
1) to lift, bear up, carry, take
1a) (Qal)
1a1) to lift, lift up
1a2) to bear, carry, support, sustain, endure
1a3) to take, take away, carry off, forgive
1b) (Niphal)
1b1) to be lifted up, be exalted
V-Qal-Impv-2mp — Verb · Qal · imperative second person masculine pluralHVqv2mp
יָד (yad) means 'hand' and can also refer to strength or power in a figurative sense. It encompasses various technical uses, such as a sign or monument, parts or shares, and even specific components in construction, like axle-trees and supports for the laver. The word is versatile, appearing in both literal and metaphorical contexts.
יָד 1604 n.f. hand
hand
Fig. = strength, power
Fig. = side
יָד is used in various special, technical senses:—
sign, monument
part, fractional part or share
time, repetition
axle-trees
stays, supports for laver
tenons on sides of boards of tabernacle
a (beckoning) hand
יַד with prep.
base
H3027 יָד hand . hand
. Fig. = strength, power
. Fig. = side
. יָד is used in various special, technical senses:— . sign, monument
. part, fractional part or share
. time, repetition
. axle-trees
. stays, supports for laver
. tenons on sides of boards of tabernacle
. a (beckoning) hand
. יַד with prep.
3027 yad yawd
a primitive word; a hand (the open one (indicating power,
means, direction, etc.), in distinction from 3709, the closed
one); used (as noun, adverb, etc.) in a great variety of
applications, both literally and figuratively, both proximate
and remote (as follows):--(+ be) able, X about, + armholes,
at, axletree, because of, beside, border, X bounty, + broad,
(broken-)handed, X by, charge, coast, + consecrate, +
creditor, custody, debt, dominion, X enough, + fellowship,
force, X from, hand(-staves, -y work), X he, himself, X in,
labour, + large, ledge, (left-)handed, means, X mine,
ministry, near, X of, X order, ordinance, X our, parts, pain,
power, X presumptuously, service, side, sore, state, stay,
draw with strength, stroke, + swear, terror, X thee, X by
them, X themselves, X thine own, X thou, through, X throwing,
+ thumb, times, X to, X under, X us, X wait on, (way-)side,
יָד (yad) — hand.
: hand/arm[anatomy]
1) hand
1a) hand (of man)
1b) strength, power (fig.)
1c) side (of land), part, portion (metaph.) (fig.)
1d) (various special, technical senses)
1d1) sign, monument
1d2) part, fractional part, share
1d3) time, repetition
1d4) axle-trees, axle
1d5) stays, support (for laver)
1d6) tenons (in tabernacle)
1d7) a phallus, a hand (meaning unsure)
1d8) wrists
יָד (yad) — hand: power.
: hand/arm[anatomy]
1) hand
1a) hand (of man)
1b) strength, power (fig.)
1c) side (of land), part, portion (metaph.) (fig.)
1d) (various special, technical senses)
1d1) sign, monument
1d2) part, fractional part, share
1d3) time, repetition
1d4) axle-trees, axle
1d5) stays, support (for laver)
1d6) tenons (in tabernacle)
1d7) a phallus, a hand (meaning unsure)
1d8) wrists
יָד (yad) — hand: themselves.
: hand/arm[anatomy]
1) hand
1a) hand (of man)
1b) strength, power (fig.)
N-cd | Suff — Noun common both dual construct · suffixHNcbdc/Sp2mp
קֹ֫דֶשׁ (qodesh) refers to the concepts of apartness, sacredness, and holiness. It can denote a sacred place or thing, such as the Most Holy Place or a sanctuary. The term emphasizes the idea of being set apart, whether in relation to God, places, or objects.
קֹ֫דֶשׁ 469 n.m. apartness, sacredness
base
H6944 קֹ֫דֶשׁ apartness, sacredness
6944 qodesh ko'-desh
from 6942; a sacred place or thing; rarely abstract,
sanctity:--consecrated (thing), dedicated (thing), hallowed
(thing), holiness, (X most) holy (X day, portion, thing),
saint, sanctuary.
see HEBREW for 06942
קֹ֫דֶשׁ (qo.desh) — holiness.
1) apartness, holiness, sacredness, separateness
1a) apartness, sacredness, holiness
1a1) of God
1a2) of places
1a3) of things
1b) set-apartness, separateness
קֹ֫דֶשׁ (qo.desh) — Most Holy Place.
This name means apartness, holiness, sacredness
Also named: hagion (ἅγιον "Most Holy Place" G0039H)
קֹ֫דֶשׁ (qo.desh) — (Way of) Holiness.
Combined with de.rekh (דֶּ֫רֶךְ "Way" H1870H)
This name means apartness, holiness, sacredness
קֹ֫דֶשׁ (qo.desh) — Holy Place.
This name means apartness, holiness, sacredness
Also named: hagion (ἅγιον "Holy Place" G0039)
N-ms — Noun common · masculine singular absoluteHNcmsa
sank'-tu-a-ri, sank'-tu-a-ri (miqdash, miqqedhash, qodhesh, "holy place"; hagion):
1. Nature of Article
2. The Graf-Wellhausen Hypothesis
The Three Stages
3. Difficulties of the Theory
(1) Slaughter Not Necessarily Sacrificial
(2) Sacrifice and Theophany
(3) Alleged Plurality of Sanctuaries
(4) The Altar of God's House
(5) Local Altars in Deuteronomy
4. The Alternative View
(1) Lay Sacrifice
(2) Three Pilgrimage Festivals
5. The Elephantine Papyri
The Elephantine Temple
LITERATURE
1. Nature of Article:
The present article is designed to supplement the articles on ALTAR; HIGH PLACE; PENTATEUCH; TABERNACLE; TEMPLE, by giving an outline of certain rival views of the course of law and history as regards the place of worship. The subject has a special importance because it was made the turning-point of Wellhausen's discussion of the development of Israel's literature, history and religion. He himself writes…
Sanctuary
Denotes, (1) the Holy Land (Ex. 15:17; comp. Ps. 114:2); (2) the temple (1 Chr. 22:19; 2 Chr. 29:21); (3) the tabernacle (Ex. 25:8; Lev. 12:4; 21:12); (4) the holy place, the place of the Presence (Gr. hieron, the temple-house; not the naos, which is the temple area, with its courts and porches), Lev. 4:6; Eph. 2:21, R.V., marg.; (5) God’s holy habitation in heaven (Ps. 102:19). In the final…
A holy place devoted to God. It appears to be the name sometimes of the entire temple, Ps 73.17; Heb 9.1; sometimes of the "Holy place," where the altar on incense, the golden candlestick, and the showbread stood, 2Ch 26:18 Heb 9:2; and sometimes of the "Holy of Holies," the most secret and retired part of the temple, in which was the ark of the covenant, and where none but the high priest might enter, and he only once a year on the day of solemn expiation. The same name was also given to the most sacred part of the tabernacle set up in the wilderness, Le 4:6. See TABERNACLE, and TEMPLE.
The temple or earthly sanctuary is an emblem of heaven, Ps 102:19
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)
Conj | V-Piel-Impv-2mp — Conjunction · verb piel imperative second person masculine pluralHC/Vpv2mp
(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