Psalms 18:28 — Word Study
WLCכִּֽי־ אַ֭תָּה תָּאִ֣יר נֵרִ֑י יְהוָ֥ה אֱ֝לֹהַ֗י יַגִּ֥יהַּ חָשְׁכִּֽי׃
BSAForkîy ◂Youʼattâh
| Greek | English | Parsing |
|---|---|---|
| כִּֽי־ | for | Particle |
| אַ֭תָּה | you | Pronoun |
| תָּאִ֣יר | you light | Verb, Hiphil, imperfect second person masculine singular |
| נֵרִ֑י | lamp my | Noun common masculine singular construct, suffix |
| יְהוָ֥ה | Yahweh | Noun proper |
| אֱ֝לֹהַ֗י | God my | Noun common masculine plural construct, suffix |
| יַגִּ֥יהַּ | he lightens | Verb, Hiphil, imperfect third person masculine singular |
| חָשְׁכִּֽי׃ | darkness my | Noun common masculine singular construct, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | For You, O LORD, light my lamp; my God lights up my darkness. |
| KJV | For thou wilt light my candle: the LORD my God will enlighten my darkness. |
| ASV | For thou wilt light my lamp: Jehovah my God will lighten my darkness. |
| YLT | For Thou — Thou lightest my lamp, Jehovah my God enlighteneth my darkness. |
| WEB | For you will light my lamp, Yahweh. My God will light up my darkness. |
| BBE | You, O Lord, will be my light; by you, my God, the dark will be made bright for me. |
Where they part company is תָּאִיר — see How Translations Differ.
The sentence consists of a main clause followed by a subordinate clause, emphasizing the psalmist's request for divine light.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectאַתָּה
verbעַם
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 18:28
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 Declaration of Trust in Godgenerated
Psalm 18:28 is part of a larger passage where the psalmist praises God for His deliverance and support in times of trouble. The psalm reflects a deep faith in God's ability to provide light and clarity, especially during dark moments. This verse emphasizes the personal relationship between the psalmist and God, illustrating a reliance on divine guidance.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 112:4 | Light dawns in the darkness for the upright— for the gracious, compassionate, and righteous. |
| 2 | Job 18:6 | The light in his tent grows dark, and the lamp beside him goes out. |
| 3 | Job 29:3 | when His lamp shone above my head, and by His light I walked through the darkness, |
| 4 | Psalm 132:17 | There I will make a horn grow for David; I have prepared a lamp for My anointed one. |
| 5 | 2 Samuel 22:29 | For You, O LORD, are my lamp; the LORD lights up my darkness. |
The Treasury of Scripture Knowledge — 12 references, hung on the phrase they belong to
The Key Word — תָּאִיר, ta.'Irgenerated
The verb תָּאִיר (ta.'Ir) is a Hiphil form, indicating a causative action — in this case, to give light. It conveys the idea of bringing illumination, both literally and metaphorically, as seen in other contexts where God's light represents guidance and wisdom.
This word is used in a second-person masculine singular form, directly addressing God. The psalmist seeks divine intervention, emphasizing the personal nature of the request for enlightenment in times of darkness.
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 finite verb תָּאִיר governs the main clause, with two phrases following it: a noun phrase indicating the subject and another verb phrase describing the action. The structure highlights the psalmist's direct address to God and the request for illumination.
The word order places emphasis on God as the subject who provides light, demonstrating the psalmist's dependence on divine assistance.
Septuagint Backgroundgenerated
The Septuagint translates תָּאִיר as λαὸν (laon), meaning 'people' or 'nation.' This choice reflects a broader interpretation of God's light as not just personal but also communal, suggesting that God's illumination extends to His people.
This rendering indicates a possible interpretative shift, emphasizing the collective aspect of God's guidance rather than solely the individual experience of the psalmist.
In plain words — the whole versegenerated
Psalm 18:28 expresses a heartfelt plea from the psalmist to God, asking Him to provide light and guidance in times of darkness. The verse emphasizes the belief that God is the source of illumination and support, highlighting the personal relationship between the psalmist and the divine.
Frequently Asked Questionsgenerated
It signifies God's role in providing guidance, clarity, and hope during difficult times, illuminating the path ahead.
Darkness represents times of trouble, confusion, or despair, contrasting with the light that God provides.
Similar themes of God as light can be found in other scriptures, such as Psalm 112:4 and Job 29:3, where God's guidance is emphasized.
This personal address highlights the intimate relationship between the psalmist and God, indicating trust and reliance on Him for support.
Reflection Questionsgenerated
- In what areas of my life do I need God's light to guide me through darkness?
- How can I actively seek God's illumination in my daily decisions?
- What does it mean to me that God is described as a source of light?
- How can I share the light I receive from God with others who are in darkness?
The early church on this verse — how the Fathers read it
The early Church Fathers referenced this verse to discuss God's illumination and guidance, drawing from the psalmist's declaration of trust in divine light.
“I will bring forth a horn to David; I have prepared a lamp for my anointed.” The lamp is prepared for Christ, having arisen from the seed of David,Early Church Fathers on Psalms 18 →
"For you will light My candle, O Lord" [Psalms 18:28]. For our light is not from ourselves; but "You will light my candle, O Lord.Early Church Fathers on Psalms 18 →
Examine human nature: it is born and increases, it learns these customs of people. What does [this nature] know except earth, of the earth? It speaks human things, it knows human things, it understands human things.Early Church Fathers on Psalms 18 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Psalms 18:28 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleFor thou wilt light my candle,.... Or lamp (d): in 2 Samuel 22:29, it is, "Thou [art] my lamp, O Lord"; which may either design outward prosperity, and the flourishing condition of David's kingdom;
Read John Gill on Psalms 18 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryFor thou wilt light my candle: the LORD my God will enlighten my darkness. Here follows the fourth section of the psalm.
Read Robert Jamieson on Psalms 18 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleOr, thou dost light, or hast lighted, my candle, i.e. given me safety, and comfort, and prosperity, and glory, and posterity also; all which are oft signified by a candle or a light, as 29:3 132:17, &c.
Read Matthew Poole on Psalms 18 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 18:28 For thou wilt light my candle: the LORD my God will enlighten my darkness.Ver. 28. For thou wilt light my candle] Or, Thou hast lighted my candle, that is, thou hast bettered my condition, which seemed to be put out in obscurity. The wicked man’ s is, Job 18:6; Job 21:17 Proverbs 13:9. The Lord my God will enlighten my darkness] He hath, and yet still will turn my grief into joy, as Esther 8:17, and meanwhile direct and comfort me in mine afflictions; as a candle is a great comfort in the dark, though it doth not make day where it comes, as the sun doth,
Read John Trapp on Psalms 18 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(28) For thou wilt.—Better, Thou makest bright my lamp. In Samuel, “It is thou Jehovah who art my lamp.” This obvious metaphor is common in Hebrew, as in all literature. Light is an emblem of prosperity, happiness, or life itself. (Comp. Job 18:6; Job 21:17; Proverbs 13:9, &c). It happens to be used very frequently of David and his family (1 Kings 11:36; 1 Kings 15:4; 2 Kings 8:19). Comp. Psalms 132:17.
Read Charles John Ellicott on Psalms 18 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 28. For thou wilt light my candle] Thou wilt restore me to prosperity, and give me a happy issue out of all my afflictions. By the lamp of David the Messiah may be meant: thou wilt not suffer my family to become extinct, nor the kingdom which thou hast promised me utterly to fail.
Read AdamClarke on Psalms 18 →CambridgeThe Cambridge Bible for Schools and Colleges28–30. These general principles of God’s dealing with men are confirmed by David’s own experience.
Read Cambridge on Psalms 18 →Albert Barnes1798–1870Barnes' Notes on the BibleFor thou wilt light my candle - Margin, lamp. The word lamp best expresses the idea. In the Scriptures light is an image of prosperity, success, happiness, holiness, as darkness is the image of the opposite.
Read Albert Barnes on Psalms 18 →The verse in English, compared — 16 translations, and where they part company
Every translation on this page is a decision someone had to make and commit to. Read down a column and you see one translator's judgement; read across a row and you see the range the Greek actually allows. The BSB is the wording the rest of this page is measured against, so it is listed first.
Modern formal
For You, O LORD, light my lamp; my God lights up my darkness.
For you will light my lamp, Yahweh. My God will light up my darkness.
For You, O LORD, light my lamp; my God lights up my darkness.
Indeed, you are my lamp, Lord. My God illuminates the darkness around me.
Tyndale line
For thou wilt light my candle: the LORD my God will enlighten my darkness.
For thou wilt light my lamp: Jehovah my God will lighten my darkness.
For thou wilt light my lamp: the LORD my God will lighten my darkness.
For thou wilt light my candle: the LORD my God will enlighten my darkness.
Surely thou wilt light my candle: the Lord my God wil lighten my darkenes.
Strictly literal
For it is thou that makest my lamp to shine: Jehovah my God enlighteneth my darkness.
For Thou — Thou lightest my lamp, Jehovah my God enlighteneth my darkness.
For You light my lamp, || My God YHWH enlightens my darkness.
(18:29) For thou wilt cause my light to shine: the Lord my God will enlighten my darkness.
For you give light to my lamp; Yahweh my God lights up my darkness.
Simplified
You light my lamp! Lord, my God, you light up my darkness!
You, O Lord, will be my light; by you, my God, the dark will be made bright for me.
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 presents the verse as כִּֽי־ אַ֭תָּה תָּאִ֣יר נֵרִ֑י יְהוָ֥ה אֱ֝לֹהַ֗י יַגִּ֥יהַּ חָשְׁכִּֽי׃. The Septuagint aligns closely with this text, matching seven of the eight words. However, the Dead Sea Scrolls show some variation, with several words restored or supplied by an editor, indicating possible textual differences in the ancient manuscripts.
כִּֽי־ אַ֭תָּה תָּאִ֣יר נֵרִ֑י יְהוָ֥ה אֱ֝לֹהַ֗י יַגִּ֥יהַּ חָשְׁכִּֽי׃
7 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.
כי [אתה] [עם] [עני] [תושיע] [ועינים] רמות תשפיל
3 words on the leather — 5 supplied entire by an editor.
[כי] אתה עם עני תושיע ועינים רמות תשפיל
5 words on the leather — 2 partly restored, 1 supplied entire by an editor.
Four traditions, not one. “On the leather” means the letters physically survive on the scroll, as against letters an editor has supplied to fill a hole in it — a restoration is a scholar’s reading, not a reading of the manuscript. Words in [square brackets] are supplied; the notes count them apart from what survives.
The map of this verse — what each word keeps company with
This is a map of two things, both counted rather than judged. Company kept: which words stand within three words of each of these, anywhere in the Hebrew Bible — the thicker the line, the more often the pair meet compared with chance. Built from: the words a word is made out of, taken from its own Strong’s entry. It is not a map of meaning: nothing here claims two words mean the same thing. Click any circle to see the numbers behind it.
Lexicons — every word in Psalms 18:28
One dossier per word, with every reference work grouped by kind — Hebrew lexicons, morphology, Bible dictionaries, topical chains and the English of the translators themselves. The verse sits at the head of each block with the word under study lit, so you never lose your place. The panel above gives the short answer; this is the long one, and it is the part of the page worth indexing.
Every entry below is the lexicographer's own text. On the Hebrew: Brown-Driver-Briggs entire and its gloss set, Strong's Hebrew Dictionary, and Tyndale House's Translators Brief lexicon. Where a cell says a work has no entry, that work genuinely has none for this word.
כִּי (ki) is a conjunction primarily meaning 'that,' 'for,' or 'when.' It indicates causal relationships and can express conditions like 'if' or 'though.' The word is versatile, appearing in various contexts to convey certainty, exception, or concession. Notably, it can combine with other particles to modify its meaning, such as in the phrase כִּי אם־ (ki im), meaning 'that if.'
כִּי conj. that, for, when
that
Of time, when, of the past
elsewhere כִּי has a force approximating to if, though it usu. represents a case as more likely to occur than אִם
when or if, with a concessive force, i.e. though
Because, since
base
כִּי אם־
each part. retaining its independent force, and relating to a different clause:
that if
for if
(About 140 t.) the two particles being closely conjoined, and relating to the same clause—
limiting the prec. clause, except
the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
after an oath, surely
base
כִּי עַל כֵּן forasmuch as
base
H3588a כִּי that, for, when . that
. . Of time, when, of the past
. elsewhere כִּי has a force approximating to if, though it usu. represents a case as more likely to occur than אִם
. when or if, with a concessive force, i.e. though
. Because, since
H3588b כִּי אם־ . each part. retaining its independent force, and relating to a different clause: . that if
. for if
. (About 140 t.) the two particles being closely conjoined, and relating to the same clause— . limiting the prec. clause, except
. the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
. after an oath, surely
H3588c כִּי עַל כֵּן forasmuch as
3588 kiy kee
a primitive particle (the full form of the prepositional
prefix) indicating causal relations of all kinds, antecedent
or consequent; (by implication) very widely used as a relative
conjunction or adverb (as below); often largely modified by
other particles annexed:--and, + (forasmuch, inasmuch,
where-)as, assured(-ly), + but, certainly, doubtless, + else,
even, + except, for, how, (because, in, so, than) that, +
nevertheless, now, rightly, seeing, since, surely, then,
therefore, + (al- )though, + till, truly, + until, when,
whether, while, whom, yea, yet.
כִּי (ki) — for.
1) that, for, because, when, as though, as, because that, but, then, certainly, except, surely, since
1a) that
1a1) yea, indeed
1b) when (of time)
1b1) when, if, though (with a concessive force)
1c) because, since (causal connection)
1d) but (after negative)
1e) that if, for if, indeed if, for though, but if
1f) but rather, but
1g) except that
1h) only, nevertheless
1i) surely
1j) that is
1k) but if
1l) for though
1m) forasmuch as, for therefore
כִּי [אם] (ki im) — that if: except.
1) except if
1a) but if
1b) even though
כִּי [עַל כֵּן] (ki [al ken]) — for as that: since.
1) that, for, because, when, as though, as, because that, but, then, certainly, except, surely, since
1a) that
1a1) yea, indeed
1b) when (of time)
1b1) when, if, though (with a concessive force)
1c) because, since (causal connection)
1d) but (after negative)
Conj — ParticleHTc
for (ki (conjunction), le, from 'el (preposition), and various other words. In the New Testament also the words are various, chiefly gar, kai gar, hoti (conjunctions); anti apo eis dia (accusative), epi (dative and accusative), peri (genitive), pros (genitive and accusative), huper (genitive) (prepositions)): the English Revised Version and the American Standard Revised Version give in many cases more literal or more accurate renderings than those in the King James Version.
In the New Testament the most important preps. from a doctrinal point of view are anti, "face to face," "over against," "instead," "on behalf of," peri, "around," "about," "concerning," huper, "over," "on behalf of." The first has been claimed as stating the substitutionary nature of Christ's sacrifice as contrasted with huper and peri, more frequently used of it. But, although anti in the New Testament often means…
אַתָּ֫ה (attah) is a second-person pronoun in Hebrew, used to address someone directly. It has masculine and feminine forms: אַתָּה for singular masculine, אַתְּ for singular feminine, אַתֶּם for plural masculine, and אַתֵּן for plural feminine. The entries indicate variations in form and usage, reflecting the pronoun's grammatical complexity.
אַתָּ֫ה, אָ֑תָּה pron. 2 s. m. thou
base
אתי, i.e. אתִּי, the older & more original form of אַתְּ thou (fem.)
base
אַתְּ, אָ֑תְּ pron. 2 s. f. thou (fem.)
base
אַתֶּם pron. 2 m. pl. you (masc.)
base
אַתֵּן pron. 2 f. pl. you (fem.)
base
H859a אַתָּ֫ה, אָ֑תָּה pron. 2 s. m. thou H859b אתי, i.e. אתִּי, the older & more original form of אַתְּ thou (fem.) H859c אַתְּ, אָ֑תְּ pron. 2 s. f. thou (fem.) H859d אַתֶּם pron. 2 m. pl. you (masc.) H859e אַתֵּן pron. 2 f. pl. you (fem.)
859 'attah at-taw'
or (shortened); aatta {at-taw'}; or wath {ath}; feminine
(irregular) sometimes nattiy {at-tee'}; plural masculine attem
{at- tem'}; feminine atten {at-ten'}; or oattenah
{at-tay'naw}; or fattennah {at-tane'-naw}; a primitive pronoun
of the second person; thou and thee, or (plural) ye and
you:--thee, thou, ye, you.
אַתָּ֫ה (at.tah) — you(m.s.).
you (second pers. sing. masc.)
אתִּי (ti) — you(f.s.).
you (second pers. sing. fem.)
A grammatical form of at.tah (אַתָּ֫ה "you(m.s.)" H0859A)
אַתְּ (at.te) — you(f.s.).
you (second pers. sing. fem.)
A grammatical form of at.tah (אַתָּ֫ה "you(m.s.)" H0859A)
אַתֶּם (at.tem) — you(m.p.).
you (second pers. pl. masc.)
Aramaic equivalent: an.tun (אַנְתּוּן "you" H0608)
אַתֵּן (at.ten) — you(f.p.).
you (second pers. pl. fem.)
A grammatical form of at.tah (אַתָּ֫ה "you(m.s.)" H0859A)
Pron — PronounHPp2ms
אוֹר (or) is a Hebrew verb meaning to be or become light, covering various contexts such as shining of the sun, illumination by celestial bodies, and lighting lamps. It has different forms: Qal (to shine), Niphal (to be illuminated), and Hiphil (to give light). The entries emphasize both literal and metaphorical uses, including making one's face shine and enlightening the eyes.
[אוֹר] 43 vb. be or become light
Qal;—become light, shine of sun (esp. in early morn.)
Niph.—become lighted up of day-break
Hiph.—
give light, of sun, moon & stars
light up, cause to shine, shine
light a lamp
lighten, of the eyes
make shine, of face of God
base
H215 אוֹר be or become light .—become light, shine of sun (esp. in early morn.)
.—become lighted up of day-break
.— . give light, of sun, moon & stars
. light up, cause to shine, shine
. light a lamp
. lighten, of the eyes
. make shine, of face of God
215 'owr ore
a primitive root; to be (causative, make) luminous (literally
and metaphorically):--X break of day, glorious, kindle, (be,
en-, give, show) light (-en, -ened), set on fire, shine.
אוֹר (or) — to light.
1) to be or become light, shine
1a) (Qal)
1a1) to become light (day)
1a2) to shine (of the sun)
1a3) to become bright
1b) (Niphal)
1b1) to be illuminated
1b2) to become lighted up
1c) (Hiphil)
1c1) to give light, shine (of sun, moon, and stars)
1c2) to illumine, light up, cause to shine, shine
1c3) to kindle, light (candle, wood)
1c4) lighten (of the eyes, his law, etc)
1c5) to make shine (of the face)
HVhi2ms — Verb · Hiphil · imperfect second person masculine singularHVhi2ms
lit ('or, ma'or; phos; many other words):
1. Origin of Light
2. A Comprehensive Term
(1) Natural Light
(2) Artificial Light
(3) Miraculous Light
(4) Mental, Moral, Spiritual Light
3. An Attribute of Holiness
(1) God
(2) Christ
(3) Christians
(4) The Church
4. Symbolism
5. Expressive Terms
1. Origin of Light:
The creation of light was the initial step in the creation of life. "Let there be light" (Ge 1:3) was the first word of God spoken after His creative Spirit "moved" upon the primary material out of which He created the heavens and the earth, and which lay, until the utterance of that word, in the chaos of darkness and desolation. Something akin, possibly, to the all-pervasive electro-magnetic activity of the aurora borealis penetrated the chaotic night of the world. The ultimate focusing of light (on the 4th day of creation,
Light
The offspring of the divine command (Gen. 1:3). “All the more joyous emotions of the mind, all the pleasing sensations of the frame, all the happy hours of domestic intercourse were habitually described among the Hebrews under imagery derived from light” (1 Kings 11:36; Isa. 58:8; Esther 8:16; Ps. 97:11). Light came also naturally to typify true religion and the felicity it imparts (Ps. 119:105; Isa. 8:20; Matt. 4:16, etc.), and the glorious inheritance…
One of the most wonderful, cheering, and useful of all the works of God; called into being on the first of the six days of creation, by his voice: "Let there be light;" and there was light. No object better illustrates whatever is pure, glorious, spiritual, joyful, and beneficent. Hence the beauty and force of the expressions, "God is light," 1Jo 1:5, and "the Father of lights," Jas 1:17; Christ is the "Sun of righteousness," and "the light of the world," Joh 1:9 8:12. So also the word of God is "a light," Ps 119:105; truth and Christians are lights, Joh 3:19 12:36; prosperity is "light," Es 8:16; and heaven is full of…
נֵר (ner) and נִיר (nir) both mean 'lamp' in Hebrew. The word is derived from a root that suggests brightness or glistening, and it can refer to a literal lamp or light as well as a figurative one. The entries indicate that these forms are interchangeable, with no significant disagreement among the lexicons.
נֵר 43 n.m. lamp
base
נִיר n.[m.] lamp
base
H5216a נֵר lamp H5216b נִיר lamp
5216 niyr neer
or nir {neer}; also neyr {nare}; or ner {nare}; or (feminine)
nerah {nay-raw'}; from a primitive root (see 5214; 5135)
properly, meaning to glisten; a lamp (i.e. the burner) or
light (literally or figuratively):--candle, lamp, light.
see HEBREW for 05214
see HEBREW for 05135
נֵר (ner) — lamp.
lamp
Also means: nir (נִיר "lamp" H5216B)
נִיר (nir) — lamp.
lamp
Another spelling of ner (נֵר "lamp" H5216A)
HNcmsc/Sp1bs — Noun common masculine singular construct · suffixHNcmsc/Sp1bs
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)
HNpt — 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)
HNcmpc/Sp1bs — Noun common masculine plural construct · suffixHNcmpc/Sp1bs
נָגַהּ (nagah) means to shine or glitter, with a focus on illuminating or causing to shine. It has a basic form (Qal) and a causative form (Hiphil), which includes meanings like enlightening or causing something to shine, such as the moon. The entries collectively emphasize the concept of light and brightness.
נָגַהּ vb. shine
Qal
Hiph.
enlighten
cause to shine (of moon)
base
H5050 נָגַהּ shine
5050 nagahh naw-gah'
a primitive root; to glitter; causatively, to
illuminate:--(en-)lighten, (cause to) shine.
נָגַהּ (na.gah) — to shine.
1) to shine
1a) (Qal) to shine
1b) (Hiphil)
1b1) to enlighten
1b2) to cause to shine
HVhi3ms — Verb · Hiphil · imperfect third person masculine singularHVhi3ms
חֹ֫שֶׁךְ (choshek) refers to darkness or obscurity, both in a literal sense and in various figurative contexts such as distress, ignorance, and evil. It can also denote secret or hiding places. The word is built from a root meaning 'dark' and encompasses a range of meanings related to judgment and confusion.
חֹ֫שֶׁךְ n.m. darkness, obscurity
darkness (opp. אוֹר)
= secret place(s); = hiding-place
fig.
= distress
= dread, terror, symbol. of judgment
= mourning
= perplexity; confusion
= ignorance
= evil, sin
= obscurity
base
H2822 חֹ֫שֶׁךְ darkness, obscurity . darkness (opp. אוֹר)
. = secret place(s); = hiding-place
. fig. . = distress
. = dread, terror, symbol. of judgment
. = mourning
. = perplexity; confusion
. = ignorance
. = evil, sin
. = obscurity
2822 choshek kho-shek'
from 2821; the dark; hence (literally) darkness;
figuratively, misery, destruction, death, ignorance, sorrow,
wickedness:--dark(-ness), night, obscurity.
see HEBREW for 02821
חֹ֫שֶׁךְ (cho.shekh) — darkness.
1) darkness, obscurity
1a) darkness
1b) secret place
HNcmsc/Sp1bs — Noun common masculine singular construct · suffixHNcmsc/Sp1bs