Psalms 20:1 — Word Study
WLCיַֽעַנְךָ֣ יְ֭הוָה בְּי֣וֹם צָרָ֑ה יְ֝שַׂגֶּבְךָ֗ שֵׁ֤ם׀ אֱלֹהֵ֬י יַעֲקֹֽב׃
BSAFor the choirmasternâtsach A Psalmmizmôwr of DavidDâvid
| Greek | English | Parsing |
|---|---|---|
| יַֽעַנְךָ֣ | may he answer you | Verb qal imperfect third person masculine singular, suffix |
| יְ֭הוָה | Yahweh | Noun proper |
| בְּי֣וֹם | in a day of | Preposition, noun common masculine singular construct |
| צָרָ֑ה | trouble | Noun common, feminine singular absolute |
| יְ֝שַׂגֶּבְךָ֗ | may it set on high you | Verb piel imperfect third person masculine singular, suffix |
| שֵׁ֤ם׀ | [the] name of | Noun common, masculine singular construct |
| אֱלֹהֵ֬י | [the] God of | Noun common, masculine plural construct |
| יַעֲקֹֽב׃ | Jacob | Noun proper masculine |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | May the LORD answer you in the day of trouble; may the name of the God of Jacob protect you. |
| KJV | The LORD hear thee in the day of trouble; the name of the God of Jacob defend thee; |
| ASV | Jehovah answer thee in the day of trouble; The name of the God of Jacob set thee up on high; |
| YLT | To the Overseer. — A Psalm of David. Jehovah doth answer thee, In a day of adversity, The name of the God of Jacob doth set thee on high, |
| WEB | May Yahweh answer you in the day of trouble. May the name of the God of Jacob set you up on high, |
| BBE | May the Lord give ear to you in the day of trouble; may you be placed on high by the name of the God of Jacob; |
Where they part company is יְ֭הוָה — see How Translations Differ.
The sentence has one main clause supported by two phrases that provide context and detail.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectמִזְמוֹר
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 20:1
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 Prayer for Helpgenerated
Psalm 20:1 expresses a prayerful request for the LORD's intervention during difficult times. The psalmist calls upon God's name, emphasizing His character and reputation as a protector. This psalm highlights the communal nature of prayer, as it is often recited in times of national distress, reflecting the people's reliance on God for deliverance and strength.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 41:1 | Blessed is the one who cares for the poor; the LORD will deliver him in the day of trouble. |
| 2 | Psalm 46:1 | God is our refuge and strength, an ever-present help in times of trouble. |
| 3 | Psalm 50:5 | “Gather to Me My saints, who made a covenant with Me by sacrifice.” |
| 4 | Psalm 60:11 | Give us aid against the enemy, for the help of man is worthless. |
| 5 | Psalm 91:15 | When he calls out to Me, I will answer him; I will be with him in trouble. I will deliver him and honor him. |
The Treasury of Scripture Knowledge — 21 references, hung on the phrase they belong to
The Key Word — יְ֭הוָה, Yah.wehgenerated
The name יְהוָה (*Yahweh*) signifies the self-existent and eternal nature of God. It is the personal name of God used throughout the Old Testament, associated with His covenant relationship with Israel. The parsing indicates that it is a proper noun, emphasizing its significance in the context of worship and prayer.
Yahweh is often invoked in times of need, affirming His role as the one who hears and responds to His people's cries for help. This name carries deep theological meaning, representing God's faithfulness and commitment to His people.
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 finite verb is יַֽעַנְךָ֣, may He answer you, which governs the entire verse. The structure includes a prepositional phrase indicating the time of trouble, and a noun phrase that specifies the subject of protection, אֱלֹהֵי יַעֲקֹב.
The order of the Hebrew words places emphasis on the LORD's response and protection, highlighting the psalmist's urgent plea for divine assistance during a time of distress.
Septuagint Backgroundgenerated
The Septuagint translates יְ֭הוָה as κύριος (Lord), maintaining the reverence associated with God's name. This choice reflects the translators' intention to convey the same sense of authority and divinity.
The word for צָרָ֑ה is rendered as θλίψεως (tribulation), which broadens the understanding of the type of distress being addressed, emphasizing the severity of the situation.
In plain words — the whole versegenerated
Psalm 20:1 is a prayer asking the LORD to answer and protect the one in trouble. The psalmist invokes God's name, emphasizing His role as the God of Jacob, indicating a personal and historical connection. This verse reflects a deep reliance on God's faithfulness in times of distress.
Frequently Asked Questionsgenerated
It signifies a plea for God's immediate help and intervention during difficult times, reflecting trust in His ability to respond.
Invoking the God of Jacob emphasizes God's covenant relationship with His people and His historical faithfulness to them.
Being protected by God's name implies a sense of security and defense that comes from His character and reputation as a reliable protector.
This psalm is often recited in communal settings, highlighting the collective reliance on God for help and the shared faith of the community.
Reflection Questionsgenerated
- In what areas of my life do I need to seek God's help and protection?
- How can I remind myself of God's faithfulness during difficult times?
- What does it mean to me to invoke God's name in prayer?
- How can I support others who are experiencing trouble, as this psalm suggests?
The early church on this verse — how the Fathers read it
Early church fathers reference this psalm in their writings, interpreting it as a prayer for divine assistance and reflecting on its significance in the life of believers.
This entire psalm voices a prayer as spoken by holy people to the person of Christ. For since for our sakes and on our behalf he received insult when he became man,Early Church Fathers on Psalms 20 →
"The Lord hear You in the day of trouble" [Psalms 20:1]. The Lord hear You in the day in which Thou said,Early Church Fathers on Psalms 20 →
By saying “in the day of tribulation,” he indicates a time of the most severe affliction in which we entreat the Lord with an intense longing.Early Church Fathers on Psalms 20 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Psalms 20:1 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleThe Lord hear thee in the day of trouble,.... All the days of Christ were days of trouble; he was a brother born for adversity; a man of sorrows, and acquainted with griefs; he had his own sorrows,
Read John Gill on Psalms 20 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryThe LORD hear thee in the day of trouble; the name of the God of Jacob defend thee; Israel's prayer for its anointed king in battle. So the Church's prayer for her Messiah's triumph.
Read Robert Jamieson on Psalms 20 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BiblePsalms 20 THE This Psalm contains a prayer to be used by the people, both now on the behalf of king David, when he was undertaking some great expedition, going forth, as is supposed, against the Ammonites and Syrians, 2 Samuel 10, or some other potent enemies, and hereafter in like cases. The church prayeth God to hear and defend the king, ; and for a blessing on all his designs, ; and showeth wherein the confidence of some is; but theirs is in God, . In the day of trouble; in this time of war and danger. Name of the God of Jacob, i.e. God himself; for names are oft put for persons, as 4:12; and the name of God for God, as ,20 Proverbs 18:10, and oft elsewhere. He calls him the God of…
Read Matthew Poole on Psalms 20 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 20:1 « To the chief Musician, A Psalm of David. » The LORD hear thee in the day of trouble; the name of the God of Jacob defend thee;A Psalm of David] Or, concerning David; so Kimchi. Or, for and on the behalf of David; so Aben Ezra. David, as a prophet, dictated this form of prayer to be made by the people for himself, their king; when he went forth to fight their battles, probably, against the Ammonites and Syrians; or, when he fled from Absalom, and was to help them from the city by his prayers, 2 Samuel 18:3, as Aben Ezra thinketh. Ver. 1. The Lord hear thee in the day of trouble] Great men, though gracious, as David, have their distresses, and must pray for themselves then; not…
Read John Trapp on Psalms 20 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(1) Day of trouble . . . God of Jacob.—This certainly recalls the patriarch’s words (Genesis 35:3), “I will make there an altar unto God, who answered me in the day of my distress.” The “name” alone of the God of Jacob was a safeguard to the people, called after their great forefather “Israel. So even under the shadow of the greatness of human monarchs and heroes whole peoples have often felt secure and strong, using no other weapon but his name. Defend thee.—Better, set thee up on high (comp. Psalms 69:29; Psalms 91:14) as in a fortress, out of the reach of foes.
Read Charles John Ellicott on Psalms 20 →AdamClarkeAdam Clarke's Commentary on the BiblePSALM XX A prayer for the king in his enterprises, that his prayers may be heard, his offerings accepted, and his wishes fulfilled, 1-4. Confidence of victory expressed, 5, 6. Vain hopes exposed; and supplication made for the king. 7-9. NOTES ON PSALM XX It is most likely that this Psalm was penned on the occasion of David's going to war, and most probably with the Ammonites and Syrians, who came with great numbers of horses and chariots to fight with him. See 2 Samuel 10:6-8; 1 Chronicles 19:7. It is one of the Dialogue Psalms, and appears to be thus divided: Previously to his undertaking the war, David comes to the tabernacle to offer sacrifice. This being done, the people, in the king's…
Read AdamClarke on Psalms 20 →CambridgeThe Cambridge Bible for Schools and Colleges1–5. The people’s prayer for their king’s success.
Read Cambridge on Psalms 20 →Albert Barnes1798–1870Barnes' Notes on the BibleThe Lord hear thee in the day of trouble - According to the view expressed in the introduction to the psalm, this is the language of the people praying for their king, or expressing the hope that he
Read Albert Barnes on Psalms 20 →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
May the LORD answer you in the day of trouble; may the name of the God of Jacob protect you.
May Yahweh answer you in the day of trouble. May the name of the God of Jacob set you up on high,
For the choirmaster. A Psalm of David. May the LORD answer you in the day of trouble; may the name of the God of Jacob protect you.
May the Lord answer you when you are in trouble; may the God of Jacob make you secure!
Tyndale line
The LORD hear thee in the day of trouble; the name of the God of Jacob defend thee;
Jehovah answer thee in the day of trouble; The name of the God of Jacob set thee up on high;
The LORD answer thee in the day of trouble; the name of the God of Jacob set thee up on high;
To the chief Musician, A Psalm of David. The LORD hear thee in the day of trouble; the name of the God of Jacob defend thee.
To him that excelleth. A Psalme of Dauid. The Lord heare thee in the day of trouble: the name of ye God of Iaakob defend thee:
Strictly literal
Jehovah answer thee in the day of trouble; the name of the God of Jacob protect thee;
To the Overseer. — A Psalm of David. Jehovah doth answer thee, In a day of adversity, The name of the God of Jacob doth set thee on high,
TO THE OVERSEER. A PSALM OF DAVID. YHWH answers you, || In a day of adversity, || The Name of the God of Jacob sets you on high,
“To the chief musician, a psalm of David.” (20:2) May the Lord answer thee on the day of distress; may the name of the God of Jacob protect thee;
May Yahweh help you in the day of trouble; may the name of the God of Jacob protect you
From the Latin
Unto the end. A psalm for David.
Simplified
May the Lord answer you when you are in trouble; may the name of the God of Jacob protect you.
May the Lord give ear to you in the day of trouble; may you be placed on high by the name of the God of Jacob;
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 of Psalms 20:1 reads, "May the LORD answer you in the day of trouble; may the name of the God of Jacob protect you." The Septuagint, while it does have some correspondence in terms of individual words, does not provide a direct translation of this verse and has a different structure and wording. Therefore, the Septuagint does not fully agree with the Masoretic Text in this instance. The Samaritan Pentateuch and the Dead Sea Scrolls are not mentioned in this case, so we cannot determine their stance on this particular verse.
יַֽעַנְךָ֣ יְ֭הוָה בְּי֣וֹם צָרָ֑ה יְ֝שַׂגֶּבְךָ֗ שֵׁ֤ם׀ אֱלֹהֵ֬י יַעֲקֹֽב׃
3 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 20:1
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.
The Hebrew word עָנָה (*anah*) is built from a primitive root meaning to heed or pay attention, covering a range of meanings including to answer, respond, testify, and sing. It appears in contexts where one responds to speech or circumstances, and can also refer to singing. The lexicons indicate that it can imply both verbal responses and musical expression.
[עוּן] vb. dwell
base
עָנָה 316 vb. answer, respond
Qal
answer, respond to sthg. said, actual or implied
respond to an occasion, speak in view of circumstances
money meets all demands
specif. respond as a witness, testify
less oft. make response as one accused (respondent)
Niph.
make answer
be answered
Hiph. wholly dub.; causes all things to respond in the joy of his heart
base
עָנָה vb. sing
Qal sing, utter tunefully
Pi. sing sweetly of it
base
H6030a עוּן dwell H6030b עָנָה answer, respond .. answer, respond to sthg. said, actual or implied
. . respond to an occasion, speak in view of circumstances
. money meets all demands
. . specif. respond as a witness, testify
. less oft. make response as one accused (respondent)
. . make answer
. be answered
. wholly dub.; causes all things to respond in the joy of his heart
H6030c עָנָה sing
6030 `anah aw-naw'
a primitive root; properly, to eye or (generally) to heed,
i.e. pay attention; by implication, to respond; by extens. to
begin to speak; specifically to sing, shout, testify,
announce:--give account, afflict (by mistake for 6031),
(cause to, give) answer, bring low (by mistake for 6031), cry,
hear, Leannoth, lift up, say, X scholar, (give a) shout, sing
(together by course), speak, testify, utter, (bear) witness.
See also 1042, 1043.
see HEBREW for 06031
see HEBREW for 06031
see HEBREW for 01042
see HEBREW for 01043
עוּן (un) — to dwell.
(Qal) to dwell
עָנָה (a.nah) — to answer.
1) to answer, respond, testify, speak, shout
1a) (Qal)
1a1) to answer, respond to
1a2) to testify, respond as a witness
1b) (Niphal)
1b1) to make answer
1b2) to be answered, receive answer
Aramaic equivalent: a.nah (עֲנָה "to answer" H6032)
עָנָה (a.nah) — to sing.
(Qal) to sing, utter tunefully
HVqi3ms/Sp2ms — Verb qal imperfect third person masculine singular · suffixHVqi3ms/Sp2ms
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
יוֹם (yowm) means 'day' and refers to a division of time, contrasting with night. It can denote a literal 24-hour period, a general time span, or even a year. The term is used in various contexts, including the 'day of Yahweh,' which signifies a time of divine judgment. It also appears in phrases indicating temporal references like today, yesterday, and tomorrow.
יוֹם 2285 n.m. day
day, opp. night
Day as division of time
יוֹם י׳ day of Yahweh, chiefly as time of his coming in judgment, involving often blessedness for righteous
Pl. days of anyone
Days
יוֹם = time
Phrases
base
H3117 יוֹם day . day, opp. night
. Day as division of time
. יוֹם י׳ day of Yahweh, chiefly as time of his coming in judgment, involving often blessedness for righteous
. Pl. days of anyone
. Days
. יוֹם = time
. Phrases
3117 yowm yome
from an unused root meaning to be hot; a day (as the warm
hours), whether literal (from sunrise to sunset, or from one
sunset to the next), or figurative (a space of time defined by
an associated term), (often used adverb):--age, + always, +
chronicals, continually(-ance), daily, ((birth-), each, to)
day, (now a, two) days (agone), + elder, X end, + evening, +
(for) ever(-lasting, -more), X full, life, as (so) long as
(... live), (even) now, + old, + outlived, + perpetually,
presently, + remaineth, X required, season, X since, space,
then, (process of) time, + as at other times, + in trouble,
weather, (as) when, (a, the, within a) while (that), X whole
(+ age), (full) year(-ly), + younger.
יוֹם (yom) — day.
: day/when/time/period
1) day, time, year
1a) day (as opposed to night)
1b) day (24 hour period)
1b1) as defined by evening and morning in Genesis 1
1b2) as a division of time
1b2a) a working day, a day's journey
1c) days, lifetime (pl.)
1d) time, period (general)
1e) year
1f) temporal references
1f1) today
1f2) yesterday
1f3) tomorrow
יוֹם (yom) — day: old.
: old/(full/many)[days]
1) day, time, year
1a) day (as opposed to night)
1b) day (24 hour period)
1b1) as defined by evening and morning in Genesis 1
1b2) as a division of time
1b2a) a working day, a day's journey
1c) days, lifetime (pl.)
1d) time, period (general)
1e) year
1f) temporal references
1f1) today
1f2) yesterday
1f3) tomorrow
יוֹם (yom) — day: year.
: year[of_days]
1) day, time, year
1a) day (as opposed to night)
1b) day (24 hour period)
1b1) as defined by evening and morning in Genesis 1
1b2) as a division of time
HR/Ncmsc — 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…
The Hebrew word צָרָה (*tsarah*) is built from the root meaning tightness or trouble. It covers a range of meanings including dearth, distress, and adversary, as well as specifically referring to a rival wife. The entries note its use in contexts of adversity and anguish, with a specific reference to 1 Samuel 1:6.
בַּצָּרָה n.f. dearth, destitution
base
צָרָה 72 n.f. id. [r.dz.ac] straits, distress
base
[צָרָה] n.f. vexer, rival-wife;—sf. 1 S 1:6.
ref
H6869a בַּצָּרָה dearth, destitution H6869b צָרָה id. [6862b] H6869c צָרָה vexer, rival-wife
6869 tsarah tsaw-raw'
feminine of 6862; tightness (i.e. figuratively, trouble);
transitively, a female rival:--adversary, adversity,
affliction, anguish, distress, tribulation, trouble.
see HEBREW for 06862
בַּצָּרָה (bats.tsa.rah) — dearth.
death, destitution
צָרָה (tsa.rah) — distress.
straits, distress, trouble
צָרָה (tsa.rah) — vexer.
vexer, rival wife
HNcfsa — Noun common · feminine singular absoluteHNcfsa
→ BORROWING Mt 6:25-34; Mr 5:35,36; Joh 14:1; 16:6,7; Php 4:6; 1Pe 5:7
See AFFLICTION
See SUFFERING
→ INSTANCES OF
Israelites at the Red Sea Ex 14:10-12
About water Ex 15:23-25; 17:2,3; Nu 20:1-13
Food Ex 16:2,3; Nu 11:4-33
When Moses waited upon the mountain Ex 32:1
שָׂגַב (sagab) is a Hebrew verb meaning to be high or exalted, often in an inaccessible way. It conveys a sense of safety and strength, used both literally and figuratively. The word appears in various forms, indicating actions like setting something securely on high or being too high for capture, and is associated with God's exalted nature.
[שָׂגַב] vb. be (inaccessibly) high
Qal
of city, be (too) high for capture
be high in prosperity
Niph.
be high
be (safely) set on high
be exalted
Pi.
set (securely) on high
exalt
Pu. be set (securely) on high
Hiph. God acts exaltedly
base
H7682 שָׂגַב be (inaccessibly) high .. of city, be (too) high for capture
. be high in prosperity
. . be high
. be (safely) set on high
. be exalted
. . set (securely) on high
. exalt
. be set (securely) on high
. God acts exaltedly
7682 sagab saw-gab'
a primitive root; to be (causatively, make) lofty, especially
inaccessible; by implication, safe, strong; used literally and
figuratively --defend, exalt, be excellent, (be, set on) high,
lofty, be safe, set up (on high), be too strong.
שָׂגַב (sa.gav) — to exalt.
1) to be high, be inaccessibly high
1a) (Qal)
1a1) to be (too) high (for capture)
1a2) to be high (of prosperity)
1b) (Niphal)
1b1) to be high
1b2) to be set on high, be (safely) set on high
1b3) to be exalted (of God)
1c) (Piel)
1c1) to set on high, set (securely) on high
1c2) to exalt, exalt (in effective hostility)
1d) (Pual) to be set (securely) on high
1e) (Hiphil) to act exaltedly
HVpi3ms/Sp2ms — Verb piel imperfect third person masculine singular · suffixHVpi3ms/Sp2ms
שֵׁם (shem) means 'name' and encompasses various meanings such as reputation, fame, and glory. It can refer to the designation of God and is often associated with memorials or monuments. The word is built from a primitive root and highlights individuality and honor. There is a mention of its use in relation to false gods, which is forbidden.
שֵׁם 864 n.m. name (√ unknown)
of river, beasts, city, i.e. exact designation of it
usu. of pers.
= reputation
esp. as giving a man a kind of posthumous life, esp. in his sons
name, as designation of God
of false gods, use forbidden
= memorial, monument
base
H8034 שֵׁם name (√ unknown)
8034 shem shame
a primitive word (perhaps rather from 7760 through the idea
of definite and conspicuous position; compare 8064); an
appellation, as a mark or memorial of individuality; by
implication honor, authority, character:--+ base,
(in-)fame(-ous), named(-d), renown, report.
see HEBREW for 07760
see HEBREW for 08064
שֵׁם (shem) — name.
1) name
1a) name
1b) reputation, fame, glory
1c) the Name (as designation of God)
1d) memorial, monument
Aramaic equivalent: shum (שֻׁם "name" H8036)
HNcmsc — Noun common · masculine singular constructHNcmsc
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…
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 — 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…
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
HNpm — 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