Psalms 146:5 — Word Study
WLCאַשְׁרֵ֗י שֶׁ֤אֵ֣ל יַעֲקֹ֣ב בְּעֶזְר֑וֹ שִׂ֝בְר֗וֹ עַל־ יְהוָ֥ה אֱלֹהָֽיו׃
BSABlessed is heʼesher [happy, fortunate] whose helpʻêzer [assistant, supporter] is the Godʼêl [Elohim, the supreme Creator] of JacobYaʻăqôb [the father of the Israelites] whose hopesêber [expectation, confidence] is inʻal the LORDYᵉhôvâh [Yehovah] his Godʼĕlôhîym [the one supreme God, his divine Helper]
| Greek | English | Parsing |
|---|---|---|
| אַשְׁרֵ֗י | how blessed! | Noun common, masculine plural construct |
| שֶׁ֤אֵ֣ל | [is one] whom [the] God of | Particle, noun common masculine singular construct |
| יַעֲקֹ֣ב | Jacob | Noun proper masculine |
| בְּעֶזְר֑וֹ | [is] help his | Preposition, noun common masculine singular construct, suffix |
| שִׂ֝בְר֗וֹ | hope his | Noun common masculine singular construct, suffix |
| עַל־ | [is] on | Preposition |
| יְהוָ֥ה | Yahweh | Noun proper |
| אֱלֹהָֽיו׃ | God his | Noun common masculine plural construct, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Blessed is he whose help is the God of Jacob, whose hope is in the LORD his God, |
| KJV | Happy is he that hath the God of Jacob for his help, whose hope is in the LORD his God: |
| ASV | Happy is he that hath the God of Jacob for his help, Whose hope is in Jehovah his God: |
| YLT | O the happiness of him Who hath the God of Jacob for his help, His hope [is] on Jehovah his God, |
| WEB | Happy is he who has the God of Jacob for his help, whose hope is in Yahweh, his God, |
| BBE | Happy is the man who has the God of Jacob for his help, whose hope is in the Lord his God: |
Where they part company is not applicable here, as all translations agree on the rendering of אַשְׁרֵי.
The structure features one main clause with two relative clauses that elaborate on the subject's source of help and hope.
8 commentators on this verse
Gill, Jamieson, Trapp, Ellicott & more — read them ›
clause
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 146:5
Sections marked generated are written from the data on this page rather than by a named author. Everything else — the lexicon entries, the cross references, the manuscript readings, the counts — is quoted from its source unchanged.
Context — The Assurance of God's Helpgenerated
Psalm 146:5 highlights the blessedness of those who trust in God, specifically identifying Him as the God of Jacob. This psalm contrasts the temporary nature of human life and plans with the eternal faithfulness of God, who is the creator and sustainer of all things, as further emphasized in verses 6 and 7.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 33:12 | Blessed is the nation whose God is the LORD, the people He has chosen as His inheritance! |
| 2 | Psalm 84:12 | O LORD of Hosts, how blessed is the man who trusts in You! |
| 3 | Psalm 144:15 | Blessed are the people of whom this is so; blessed are the people whose God is the LORD. |
| 4 | Deuteronomy 33:29 | Blessed are you, O Israel! Who is like you, a people saved by the LORD? He is the shield that protects you, the sword in which you boast. Your enemies will cower before you, and you shall trample their high places.” |
| 5 | Psalm 46:7–11 | The LORD of Hosts is with us; the God of Jacob is our fortress. Selah |
The Treasury of Scripture Knowledge — 13 references, hung on the phrase they belong to
The Key Word — אַשְׁרֵ֗י, 'ash.Reigenerated
The word אַשְׁרֵי ('ashrei) is a noun that conveys the sense of happiness or blessedness. It is often used in a context of praise and is derived from a root that emphasizes joy and contentment. This word appears in the masculine plural construct, indicating a collective state of being blessed.
In this verse, it serves as an exclamation, marking the beginning of a declaration about those who find their support in God. The use of this word sets a tone of joy and fulfillment, underscoring the theme of divine assistance.
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 this verse is implied in the noun phrase אַשְׁרֵי, blessed, which serves as the subject. The structure unfolds with two clauses that provide additional information about the one who is blessed: the first describes the source of help, and the second identifies the object of hope.
The syntax emphasizes the relationship between the blessed individual and their reliance on God, with the prepositional phrases clarifying the nature of that reliance.
Septuagint Backgroundgenerated
The Septuagint uses μακάριος (makarios) to translate אַשְׁרֵי, which also means 'blessed' but carries a connotation of happiness. This choice aligns with the Hebrew meaning while also connecting to a broader Greek understanding of blessedness.
The Greek term suggests a state of joy that resonates with the Hebrew context of divine favor and support.
In plain words — the whole versegenerated
Psalm 146:5 tells us that those who find their help in God are truly blessed. This psalm emphasizes the importance of trusting in the God of Jacob, who provides hope and support. It contrasts human limitations with God's eternal faithfulness.
Frequently Asked Questionsgenerated
To be blessed means to find true happiness and fulfillment in reliance on God, who is depicted as a faithful helper.
Jacob is referenced as a significant figure in Israel's history, symbolizing God's covenant faithfulness and support for His people.
This verse encapsulates the psalm's overall message of trusting in God's eternal nature and His role as a helper, contrasting with the fleeting nature of human life.
The verse teaches that true hope is found in God, who is reliable and steadfast, contrasting with the uncertainty of human plans.
Reflection Questionsgenerated
- In what ways have I experienced God's help in my life?
- How can I cultivate a deeper trust in God as my source of hope?
- What does it mean for me to rely on God in my daily challenges?
- How can I share the message of God's faithfulness with others?
The early church on this verse — how the Fathers read it
Early Church Fathers, such as Augustine of Hippo, reference this verse to discuss the nature of true hope and reliance on God amidst life's struggles.
There can be no doubt, of course, that the poor man being God-fearing, while trapped in his temporal miseries, was thinking how this life must end sometime and how eternal rest is to be gained.Early Church Fathers on Psalms 146 →
What then must we do, if we are not to hope in sons of men, nor in princes? What must we do? "Blessed is he whose Helper is the God of Jacob" [Psalms 146:5]: not this man or that…Early Church Fathers on Psalms 146 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Psalms 146:5 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleHappy [is he] that [hath] the God of Jacob for his help,.... The God of the patriarch Jacob, the Messiah, who is that God that fed him all his life, the Angel that redeemed him from all evil, with
Read John Gill on Psalms 146 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryHappy is he that hath the God of Jacob for his help, whose hope is in the LORD his God: Happy is he that hath the God of Jacob for his help - instead of 'trusting in princes, in whom there is no help' (Psalms 146:3 : cf.
Read Robert Jamieson on Psalms 146 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 146:5 Happy [is he] that [hath] the God of Jacob for his help, whose hope [is] in the LORD his God:Ver. 5. Happy is he that hath the God of Jacob for his help] Since he is the King immortal, all powerful, as Psalms 146:6, and no less willing, since he is a God in covenant. Whose hope is in the Lord his God] This is a well grounded hope indeed, and such as will not drag after a man. The leper believed Christ’ s power, "Lord, if thou wilt, thou canst make me clean." Martha believed his will to raise her dead brother, but doubted of his power; since he had now been four days in the grave. He that is confident of both is upon sure ground, and happy indeed.
Read John Trapp on Psalms 146 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(5) For the different aspects of the Divine nature and character inspiring trust see Introduction. With this verse comp. Psalms 33:12; Psalms 144:15. Hope.—The Hebrew word is rare in the psalter, expressing earnest” looking for,” or “waiting for.” (See Psalms 104:27; Psalms 119:166.)
Read Charles John Ellicott on Psalms 146 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 5. Happy is he that hath the God of Jacob for his help] While he that trusts in man is miserable, he that trusts in God is happy. In the son of man, בן אדם ben Adam, there is no help, תשועה teshuah, no saving principle. Every son of Adam naturally comes into the world without this, and must continue so till the Lord open the eyes of the blind, Psalms 146:8; but a measure of light is given from that true Light which lighteth every man that cometh into the world. This son of Adam returns to his earth, לאדמתו leadmatho, to the ground, from which he was taken; this refers directly to Genesis 2:7; Genesis 3:19. But he that has the God for his help who helped Jacob in his distress, and was…
Read AdamClarke on Psalms 146 →CambridgeThe Cambridge Bible for Schools and Colleges5. Happy is he, whose help is the God of Jacob; Whose hope resteth upon Jehovah his God. Cp. Psalms 33:12; Psalms 144:15; Psalms 20:1. The word for hope is Aramaic, and is found elsewhere only in Psalms 119:116 : the cognate verb is used in Psalms 145:15 (A.V. wait).
Read Cambridge on Psalms 146 →Albert Barnes1798–1870Barnes' Notes on the BibleHappy is he that hath the God of Jacob for his help - Who may rely for protection on the God who defended Jacob in his travels and dangers.
Read Albert Barnes on Psalms 146 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible5. Happy—The first word of the Psalms occurs here for the twenty-fifth and last time. It is a word of great force, always exclamatory. “O the blessednesses!”
Read Daniel Denison Whedon on Psalms 146 →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
Blessed is he whose help is the God of Jacob, whose hope is in the LORD his God,
Happy is he who has the God of Jacob for his help, whose hope is in Yahweh, his God,
Blessed is he whose help is the God of Jacob, whose hope is in the LORD his God,
How blessed is the one whose helper is the God of Jacob, whose hope is in the Lord his God,
Tyndale line
Happy is he that hath the God of Jacob for his help, whose hope is in the LORD his God:
Happy is he that hath the God of Jacob for his help, Whose hope is in Jehovah his God:
Happy is he that hath the God of Jacob for his help, whose hope is in the LORD his God:
Happy is he that hath the God of Jacob for his help, whose hope is in the LORD his God:
Blessed is he, that hath the God of Iaakob for his helpe, whose hope is in the Lord his God.
Strictly literal
Blessed is he who hath the God of Jacob for his help, whose hope is in Jehovah his God,
O the happiness of him Who hath the God of Jacob for his help, His hope [is] on Jehovah his God,
O the blessedness of him || Who has the God of Jacob for his help, || His hope [is] on his God YHWH,
[But] happy is he who hath the God of Jacob for his help, whose hope is on the Lord his God;
Blessed is he who has the God of Jacob for his help, whose hope is in Yahweh his God.
From the Latin
Great is our Lord, and great is his power: and of his wisdom there is no number.
Simplified
Happy are those who have the God of Jacob to help them—their hope is in the Lord their God—
Happy is the man who has the God of Jacob for his help, whose hope is in the Lord his God:
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 in their wording. All eight words in the verse match in both texts, affirming the consistency of the message about reliance on God.
אַשְׁרֵ֗י שֶׁ֤אֵ֣ל יַעֲקֹ֣ב בְּעֶזְר֑וֹ שִׂ֝בְר֗וֹ עַל־ יְהוָ֥ה אֱלֹהָֽיו׃
8 of the 8 words are matched. This is the word-by-word correspondence, not the Septuagint's own sentence — its word order and its articles are its own.
Four traditions, not one. “On the leather” means the letters physically survive on the scroll, as against letters an editor has supplied to fill a hole in it — a restoration is a scholar’s reading, not a reading of the manuscript. Words in [square brackets] are supplied; the notes count them apart from what survives.
The map of this verse — what each word keeps company with
This is a map of two things, both counted rather than judged. Company kept: which words stand within three words of each of these, anywhere in the Hebrew Bible — the thicker the line, the more often the pair meet compared with chance. Built from: the words a word is made out of, taken from its own Strong’s entry. It is not a map of meaning: nothing here claims two words mean the same thing. Click any circle to see the numbers behind it.
Lexicons — every word in Psalms 146:5
One dossier per word, with every reference work grouped by kind — Hebrew lexicons, morphology, Bible dictionaries, topical chains and the English of the translators themselves. The verse sits at the head of each block with the word under study lit, so you never lose your place. The panel above gives the short answer; this is the long one, and it is the part of the page worth indexing.
Every entry below is the lexicographer's own text. On the Hebrew: Brown-Driver-Briggs entire and its gloss set, Strong's Hebrew Dictionary, and Tyndale House's Translators Brief lexicon. Where a cell says a work has no entry, that work genuinely has none for this word.
אֶ֫שֶׁר (esher) refers to happiness or blessedness, often used as an interjection to express joy. It is derived from a related root and appears primarily in a masculine plural form. The entries consistently highlight its meaning related to happiness and blessing.
[אֶ֫שֶׁר, or אָשָׁר] n.[m.] happiness, blessedness
base
H835 [אֶ֫שֶׁר, or אָשָׁר] happiness, blessedness
835 'esher eh'-sher
from 833; happiness; only in masculine plural construction as
interjection, how happy!:--blessed, happy.
see HEBREW for 0833
אֶ֫שֶׁר (e.sher) — blessed.
1) happiness, blessedness
1a) often used as interjection
1b) blessed are
N-mp — Noun common · masculine plural constructHNcmpc
bles'-ed (barukh): Where God is referred to, this word has the sense of "praise," as in 1Sa 25:32, "Blessed be Yahweh, the God of Israel." But where man is in mind it is used in the sense of "happy" or "favored," and most frequently so in the Psalms and the Gospels, as for example, "Blessed is the man that walketh not in the counsel of the wicked" (Ps 1:1); "Blessed art thou among women" (Lu 1:42); "Blessed are the poor in spirit" (Mt 5:3).
See BEATITUDES.
The Hebrew word אֵל (*'el*) primarily means 'god' and conveys the idea of might or strength. It can refer to the one true God of Israel, as well as to other deities, angels, and mighty men. The entries highlight its use in various contexts, including nature and power, but do not present significant disagreement among lexicons.
אֵל n.m. god, but with various subordinate applications to express the idea of might
applied to men of might and rank
angels
gods of the nations
Ēl
as characterizing mighty things in nature
God, the one only and true God of Israel
אֵל strength, power
base
H410 אֵל god, but with various subordinate applications to express the idea of might . applied to men of might and rank
. angels
. gods of the nations
. Ēl
. as characterizing mighty things in nature
. God, the one only and true God of Israel
. אֵל strength, power
410 'el ale
shortened from 352; strength; as adjective, mighty;
especially the Almighty (but used also of any deity):--God
(god), X goodly, X great, idol, might(-y one), power, strong.
Compare names in "-el."
see HEBREW for 0352
אֵל (el) — God.
This name means god, god-like one, mighty one, strength, power
Another name of ye.ho.vah (יהוה "LORD" H3068G)
אֵל (el) — El (Berith).
This name means god, god-like one, mighty one, strength, power
Combined with "Berith" (berith בְּרִית H1286)
אֵל (el) — El (Elohe).
Another name of ye.ho.vah (יהוה "LORD" H3068G)
This name means god, god-like one, mighty one, strength, power
Combined with "God" (elohim אֱלֹהִים H0430)
אֵל (el) — El (Most High).
Another name of ye.ho.vah (יהוה "LORD" H3068G)
This name means god, god-like one, mighty one, strength, power
Combined with "Most High" (el.yon עֶלְיוֹן H5945B)
אֵל (el) — god.
: god
1) god, god-like one, mighty one
1a) mighty men, men of rank, mighty heroes
1b) angels
1c) god, false god, (demons, imaginations)
1d) God, the one true God, Jehovah
2) mighty things in nature
3) strength, power
Rel | N-ms — Particle · noun common masculine singular constructHTr/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…
יַעֲקֹב (i.e. *Ya`aqob*) refers to Jacob, a key figure in the Old Testament. The word is derived from a root meaning 'heel-catcher' or 'supplanter.' Jacob is the son of Isaac and Rebekah, brother of Esau, and father of the twelve tribes of Israel. He is also known as Israel, highlighting his significance in biblical history.
יַעֲקֹב 344, יַעֲקוֹב 6 n.pr.m. et gent. Jacob, son of Isaac and Rebekah, father of tribes of Isr.
as n.pr.m.
as n.pr.gent.
base
H3290 יַעֲקֹב, יַעֲקוֹב Jacob
3290 Ya`aqob yah-ak-obe'
from 6117; heel-catcher (i.e. supplanter); Jaakob, the
Israelitish patriarch:--Jacob.
see HEBREW for 06117
יַעֲקֹב (ya.a.qov) — Jacob.
A man living at the time of the Patriarchs, first mentioned at Gen.25.26;
son of: Isaac (H3327) and Rebekah (H7259);
brother of: Esau (H6215); married to Rachel (H7354), Leah (H3812), Zilpah (H2153) and Bilhah (H1090A);
father of: Reuben (H7205), Simeon (H8095), Levi (H3878), Judah (H3063), Dan (H1835H), Naphtali (H5321), Gad (H1410), Asher (H0836), Issachar (H3485), Zebulun (H2074), Dinah (H1783), Joseph (H3130) and Benjamin (H1144); also called Jacob frequently
Another name of yis.ra.el (יִשְׂרָאֵל "Israel" H3478)
§ Jacob = "heel holder" or "supplanter"
son of Isaac, grandson of Abraham, and father of the 12 patriarchs of the tribes of Israel
N-proper — Noun proper masculineHNpm
Jacob
One who follows on another’s heels; supplanter, (Gen. 25:26; 27:36; Hos. 12:2-4), the second born of the twin sons of Isaac by Rebekah. He was born probably at Lahai-roi, when his father was fifty-nine and Abraham one hundred and fifty-nine years old. Like his father, he was of a quiet and gentle disposition, and when he grew up followed the life of a shepherd, while his brother Esau became an enterprising hunter. His dealing with Esau, however, showed much mean selfishness and cunning (Gen. 25:29-34).
When Isaac was about 160 years of age, Jacob and his mother conspired to deceive the aged patriarch (Gen. 27), with the view of procuring the transfer of the birthright to himself. The birthright secured to him who…
(supplanter), the second son of Isaac and Rebekah. He was born with Esau, probably at the well of Lahai-roi, about B.C. 1837. His history is related in the latter half of the book of Genesis. He bought the birthright from his brother Esau, and afterward acquired the blessing intended for Esau, by practicing a well-known deceit on Isaac. (Jacob did not obtain the blessing because of his deceit, but in spite of it. That which was promised he would have received in some good way; but Jacob and his mother, distrusting God’s promise, sought the promised blessing in a wrong way, and received with it trouble and sorrow. --ED.) Jacob, in his 78th year, was sent from the family home to avoid his brother, and to seek a wife among his kindred in Padan-aram. As he passed through Bethel, God appeared to him. After the lapse of twenty-one years he returned from Padan-aram with two wives, two…
Son of Isaac and Rebekah, and twin-brother to Esau. As at his birth he held his brother’s heel, he was called Jacob, that is, the heelholder, one who comes behind and catches the heel of his adversary, a supplanter, Ge 25:26. This was a king of predictive intimation of his future conduct in life. Jacob was meek and peaceable, living a shepherd life at home. Esau was more turbulent and fierce, and passionately fond of hunting. Isaac was partial to Esau, Rebekah to Jacob. Jacob having taken advantage of his brother’s absence and his father’s infirmity to obtain the blessing of the birthright, or primogeniture, was compelled to fly into Mesopotamia to avoid the consequences of his brother’s wrath, Ge 27:1-28:22. On his journey the Lord appeared to him in a dream, (see LADDER,)…
that supplants, undermines; the heel
עֵ֫זֶר (ezer) means help or succour, referring to assistance or support. It can denote both the act of helping and a person who provides help. The term is derived from a root meaning to aid. The entries consistently emphasize its meaning as a source of assistance.
עֵ֫זֶר n.m. help, succour
help, succour
concr. = one who helps
base
H5828 עֵ֫זֶר help, succour
5828 `ezer ay'-zer
from 5826; aid:--help.
see HEBREW for 05826
עֵ֫זֶר (e.zer) — helper.
1) help, succour
1a) help, succour
1b) one who helps
Prep | N-ms | Suff — Preposition · noun common masculine singular construct · suffixHR/Ncmsc/Sp3ms
שֵׂ֫בֶר (seber) is a Hebrew noun meaning 'hope.' It is derived from the root word referenced as H7663. The entries consistently define it as expectation or hope, with no significant disagreement among the lexicons.
[שֵׂ֫בֶר] n.m. hope
base
H7664 שֵׂ֫בֶר
7664 seber say'-ber
from 7663; expectation:--hope.
see HEBREW for 07663
שֵׂ֫בֶר (se.ver) — hope.
hope
N-ms | Suff — Noun common masculine singular construct · suffixHNcmsc/Sp3ms
The Hebrew word עַל (*al*) is a preposition meaning 'upon' and encompasses a wide range of meanings, including 'on account of,' 'beside,' 'above,' and 'against.' It can indicate physical placement, emotional burdens, or duties imposed on a person. The entries also note its use in idiomatic expressions and with verbs of motion. There is a mention of its function as a conjunction in certain contexts.
כִּי עַל כֵּן forasmuch as
base
עַל, עָ֑ל
subst. height
As prep. upon, and hence on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against
Upon, of the substratum upon which an object in any way rests, or on which an action is performed
—
of clothing, etc., which any one wears
With verbs of covering or protecting, even though the cover or veil be not over or above the thing covered, but around or before it
Of what rests heavily upon a person, or is a burden to him
Of a duty, payment, care, etc., imposed upon a person, or devolving on him
על is used idiom. to give pathos to the expression of an emotion, by emphasizing the person who is its subject, and who, as it were, feels it acting upon him
חָיָה עַל to live upon (as upon a foundation or support)
H5921a עַל, עָ֑ל . As prep. upon, and hence on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against . Upon, of the substratum upon which an object in any way rests, or on which an action is performed . — . of clothing, etc., which any one wears
. With verbs of covering or protecting, even though the cover or veil be not over or above the thing covered, but around or before it
. Of what rests heavily upon a person, or is a burden to him
. Of a duty, payment, care, etc., imposed upon a person, or devolving on him
. על is used idiom. to give pathos to the expression of an emotion, by emphasizing the person who is its subject, and who, as it were, feels it acting upon him
. חָיָה עַל to live upon (as upon a foundation or support)
5921 `al al
properly, the same as 5920 used as a preposition (in the
singular or plural often with prefix, or as conjunction with a
particle following); above, over, upon, or against (yet always
in this last relation with a downward aspect) in a great
variety of applications (as follow):--above, according
to(-ly), after, (as) against, among, and, X as, at, because
of, beside (the rest of), between, beyond the time, X both
and, by (reason of), X had the charge of, concerning for, in
(that), (forth, out) of, (from) (off), (up-)on, over, than,
through(-out), to, touching, X with.
see HEBREW for 05920
עַל (al) — upon.
prep
1) upon, on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against
1a) upon, on the ground of, on the basis of, on account of, because of, therefore, on behalf of, for the sake of, for, with, in spite of, notwithstanding, concerning, in the matter of, as regards
1b) above, beyond, over (of excess)
1c) above, over (of elevation or pre-eminence)
1d) upon, to, over to, unto, in addition to, together with, with (of addition)
1e) over (of suspension or extension)
1f) by, adjoining, next, at, over, around (of contiguity or proximity)
1g) down upon, upon, on, from, up upon, up to, towards, over towards, to, against (with verbs of motion)
1h) to (as a dative)
[כִּי] עַל [כֵּן] ([ki] al [ken]) — as.
conj
Prep — PrepositionHR
On
Light; the sun, (Gen. 41:45, 50), the great seat of sun-worship, called also Bethshemesh (Jer. 43:13) and Aven (Ezek. 30:17), stood on the east bank of the Nile, a few miles north of Memphis, and near Cairo, in the north-east. The Vulgate and the LXX. Versions have “Heliopolis” (“city of the sun”) instead of On in Genesis and of Aven in Ezekiel. The “city of destruction” Isaiah speaks of (19:18, marg. “of Heres;” Heb. ‘Ir-ha-heres, which some MSS. read Ir-ha-heres, i.e., “city of the sun”) may be the name given to On, the prophecy being that the time will come when that city which was known as the “city of the sun-god” shall become the “city of destruction” of the sun-god, i.e., when idolatry shall cease, and the worship…
(abode or city of the sun), a town of lower Egypt, called BETH-SHEMESH in (Jeremiah 43:13) On is better known under its Greek name Heliopolis. It was situated on the east side of the Pelusiac branch of the Nile, just below the point of the Delta, and about twenty miles northeast of Memphis. The chief object of worship at Heliopolis was the sun, whose temple, described by Strabo, is now only represented by the single beautiful obelisk, of red granite so feet 2 inches high above the pedestal which has stood for more than 4000 years, having been erected by Usirtesen, the second king of the twelfth dynasty. Heliopolis was anciently famous for its learning, and Eudoxus and Plato studied under its priests. The first mention of this place in the Bible is in the history of Joseph, to whom we read Pharaoh gave "to wife Asenath the daughter…
See HELIOPOLIS.
pain; force; iniquity
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
אֱלֹהִים (elohiym) is a plural noun meaning 'gods' or 'God,' often referring to the supreme deity in the Old Testament. It encompasses divine beings, rulers, and judges, reflecting divine majesty and power. The term can also denote angels and is used in a superlative sense. Notably, it is sometimes combined with יהוה (YHWH), the personal name of God.
אֱלֹהִים 2570 n.m.pl.
pl. in number.
rulers, judges, either as divine representatives at sacred places or as reflecting divine majesty and power
divine ones, superhuman beings including God and angels
angels
gods
pl. intensive
god or goddess
godlike one
works of God, or things belongng to him
God
הָאֱלֹהִים the (true) God
אֱלֹהִים = God
base
H430 אֱלֹהִים n. m. pl. . pl. in number. . rulers, judges, either asdivine representatives at sacred places or as reflecting divine majesty and power
. divine ones, superhuman beings including God and angels
. angels
. gods
. pl. intensive . god or goddess
. godlike one
. works of God, or things belongng to him
. God
. הָאֱלֹהִים the (true) God
. אֱלֹהִים = God
430 'elohiym el-o-heem'
plural of 433; gods in the ordinary sense; but specifically
used (in the plural thus, especially with the article) of the
supreme God; occasionally applied by way of deference to
magistrates; and sometimes as a superlative:--angels, X
exceeding, God (gods)(-dess, -ly), X (very) great, judges, X
mighty.
see HEBREW for 0433
אֱלֹהִים (e.lo.him) — God.
This name means "gods" (plural intensive-singular meaning), "God"
Another name of ye.ho.vah (יהוה "LORD" H3068G)
אֱלֹהִים (e.lo.him) — (LORD)-Elohe.
Combined with ye.ho.vah (יהוה "LORD" H3068)
אֱלֹהִים (e.lo.him) — (Gibeath)-elohim.
Combined with giv.ah (גִּבְעָה "Gibeath" H1389)
N-mp | Suff — Noun common masculine plural construct · suffixHNcmpc/Sp3ms