Psalms 22:26 — Word Study
WLCיֹאכְל֬וּ עֲנָוִ֨ים׀ וְיִשְׂבָּ֗עוּ יְהַֽלְל֣וּ יְ֭הוָה דֹּ֣רְשָׁ֑יו יְחִ֖י לְבַבְכֶ֣ם לָעַֽד׃
BSAwithʼêth praisetᵉhillâh [give, offer] assemblyqâhâl manyrab vowneder to completeshâlam beforeneged afraidyârêʼ
| Greek | English | Parsing |
|---|---|---|
| יֹאכְל֬וּ | they will eat | Verb, Qal, imperfect third person masculine plural |
| עֲנָוִ֨ים׀ | humble [people] | |
| וְיִשְׂבָּ֗עוּ | so they may be satisfied | Conjunction, verb qal third person masculine plural |
| יְהַֽלְל֣וּ | they will praise | Verb, Piel, imperfect third person masculine plural |
| יְ֭הוָה | Yahweh | Noun proper |
| דֹּ֣רְשָׁ֑יו | [those who] seek him | Verb qal participle (active) masculine plural common, suffix |
| יְחִ֖י | may it live | Verb, Qal, jussive third person masculine singular |
| לְבַבְכֶ֣ם | heart your | Noun common masculine singular construct, suffix |
| לָעַֽד׃ | for ever | Preposition, noun common masculine singular absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | The poor will eat and be satisfied; those who seek the LORD will praise Him. May your hearts live forever! |
| KJV | The meek shall eat and be satisfied: they shall praise the LORD that seek him: your heart shall live for ever. |
| ASV | The meek shall eat and be satisfied; They shall praise Jehovah that seek after him: Let your heart live for ever. |
| YLT | The humble do eat and are satisfied, Praise Jehovah do those seeking Him, Your heart doth live for ever. |
| WEB | The humble shall eat and be satisfied. They shall praise Yahweh who seek after him. Let your hearts live forever. |
| BBE | The poor will have a feast of good things: those who make search for the Lord will give him praise: your heart will have life for ever. |
All translations agree on the rendering of יֹאכְל֬וּ as eat.
The main clause presents the promise of nourishment, while the subsequent clauses expand on the themes of seeking and eternal life.







8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectאֵת
verbמִן
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 22:26
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 Psalm of Praise and Assurancegenerated
Psalms 22:26 emphasizes God's provision for the humble and the importance of seeking Him. The psalmist assures that those who are meek will find satisfaction and that their hearts will live eternally. This reflects a broader theme found throughout the Psalms, where God is depicted as a provider for the needy and a source of life for those who pursue Him.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 69:32 | The humble will see and rejoice. You who seek God, let your hearts be revived! |
| 2 | Leviticus 7:11–17 | Now this is the law of the peace offering that one may present to the LORD: |
| 3 | Isaiah 25:6 | On this mountain the LORD of Hosts will prepare a banquet for all the peoples, a feast of aged wine, of choice meat, of finely aged wine. |
| 4 | Isaiah 65:13 | Therefore this is what the Lord GOD says: “My servants will eat, but you will go hungry; My servants will drink, but you will go thirsty; My servants will rejoice, but you will be put to shame. |
| 5 | John 6:48–58 | I am the bread of life. |
The Treasury of Scripture Knowledge — 9 references, hung on the phrase they belong to
The Key Word — יֹאכְל֬וּ, yo.khe.Lugenerated
The verb יֹאכְל֬וּ (yo.khe.Lu) is a Qal imperfect form meaning 'they will eat'. It conveys the action of consuming food, implying nourishment and satisfaction. This word captures the essence of God's provision for the poor and humble, highlighting their dependence on Him for sustenance.
In this context, the act of eating is not merely physical but also spiritual, as it relates to being filled with God's goodness. The psalmist connects physical satisfaction with a deeper sense of fulfillment that comes from seeking the LORD.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, which uses the word eat for יֹאכְל֬וּ.
Sentence Structuregenerated
The main verb יֹאכְל֬וּ governs the sentence, with two clauses following: one describing the humble who will eat and be satisfied, and the other about those who seek the LORD and will praise Him. The structure emphasizes the actions of eating and praising as central themes.
The syntax highlights a parallelism between the humble's satisfaction and the seekers' praise, showing a relationship between physical and spiritual nourishment.
Septuagint Backgroundgenerated
The Septuagint translates יֹאכְל֬וּ as παρὰ, suggesting a focus on the act of eating in a communal or relational sense. This choice indicates a broader understanding of nourishment, encompassing both physical and spiritual aspects.
The choice of words in the Septuagint reflects a nuanced interpretation of the Hebrew text, emphasizing the importance of seeking God and the resulting satisfaction.
In plain words — the whole versegenerated
Psalms 22:26 tells us that the humble will eat and be satisfied, while those who seek the LORD will praise Him. This verse highlights God's provision for the needy and the importance of seeking Him for true fulfillment.
Frequently Asked Questionsgenerated
It signifies that those who are humble and in need will receive nourishment and satisfaction from God.
Seeking the LORD leads to a deeper relationship with Him, resulting in genuine praise and worship.
It suggests a promise of eternal life and spiritual vitality for those who seek and trust in God.
Humility is highlighted as a key characteristic of those who depend on God for provision and fulfillment.
Reflection Questionsgenerated
- How can I seek the LORD more diligently in my daily life?
- In what ways have I experienced God's provision in my own life?
- What does it mean for my heart to live forever in the context of my faith?
- How can I cultivate a spirit of humility as described in this verse?
The early church on this verse — how the Fathers read it
Early Church Fathers referenced this verse to discuss themes of humility and divine provision, as seen in their writings.
To inquire, respecting God, if it tends not to strife but to discovery, is salutary. For it is written in David, “The poor eat and shall be filled; and they shall praise the Lord that seek him.Early Church Fathers on Psalms 22 →
"The poor shall eat, and be filled" [Psalms 22:26]. The humble and the despisers of the world shall eat, and imitate Me.Early Church Fathers on Psalms 22 →
Note that he wrote only the word poor to indicate those who despised the enticements of this world with the most lavish contempt;Early Church Fathers on Psalms 22 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Psalms 22:26 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleThe meek shall eat and be satisfied,.... Such who, being made thoroughly sensible of sin, look upon themselves the chief of sinners, and the least of saints; and being truly convicted of the
Read John Gill on Psalms 22 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryThe meek shall eat and be satisfied: they shall praise the LORD that seek him: your heart shall live for ever.
Read Robert Jamieson on Psalms 22 →
Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThe meek, i.e. faithful or godly persons, who are frequently called meek ones, as 76:9 149:4 61:1 , because the grace of God doth soften and sweeten the hearts of sinners, and subdues their pride, and passion, and rebellion against God, and their fierceness towards men. Or, the poor, as this word is oft rendered; which seems well to suit this place, partly, because these are opposed to the fat ones upon earth, ; partly, because the following eating and satisfaction may seem most proper and acceptable to such as were in want; partly, because here is an allusion to the legal feasts, made of the remainders of the sacrifices, in which the poor had a share; and partly, because this well agrees…
Read Matthew Poole on Psalms 22 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 22:26 The meek shall eat and be satisfied: they shall praise the LORD that seek him: your heart shall live for ever.Ver. 26. The meek shall eat and be satisfied] They shall be well filled at my peace offering feast, saith David; at my holy supper, saith Christ; and in me shall have the full fruition of all good things; as at a feast of fat things full of marrow, of wines refined on the lees, Isaiah 25:6 Nec copiam huius saeculi concupiscent nec timebunt inopiam, saith Austin; Here they shall neither covet the wealth of this world nor fear the want of it. They shall praise the Lord] viz. At the eucharist, and after. Your heart shall live for ever] Apostrophe ad mansuetos emphatica.…
Read John Trapp on Psalms 22 →
Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(26) The meek.—Better, The afflicted. This term, combined here with so many expressions for the worship of Jehovah, points to the Levites. Your heart.—LXX. and Vulg., “their,” which carries on the construction better. But such sudden changes of person are common in Hebrew; see even next verse. The feast that was made after a great sacrifice, such as 2 Chronicles 7:5, not improbably suggested the figure of the banquet at which all the restored of Israel should meet; afterwards elaborated in the prophets (comp. Isaiah 25:6), and adopted in its refined spiritual sense by our Lord (Luke 14:16). The prophetic glance reaches further than the immediate occasion, and in the sufferer’s triumphant…
Read Charles John Ellicott on Psalms 22 →
AdamClarkeAdam Clarke's Commentary on the BibleVerse 26. The meek shall eat] ענוים anavim. the POOR, shall eat. In the true only Sacrifice there shall be such a provision for all believers, that they shall have a fulness of joy. Those who offered the sacrifice, fed on what they offered. Jesus, the true Sacrifice, is the bread that came down from heaven; they who eat of this bread shall never die.
Read AdamClarke on Psalms 22 →
CambridgeThe Cambridge Bible for Schools and Colleges26. The meek shall eat and be satisfied] The flesh of a sacrifice offered in performance of a vow was to be eaten on the same day on which it was offered, or on the morrow (Leviticus 7:16; Numbers 15:3). The Psalmist will invite the meek to join him in this eucharistic meal. Such an invitation is not indeed prescribed in the Law, but it is in full accordance with the command to invite the poor and needy to share in the tithes (Deuteronomy 14:29; Deuteronomy 26:12; where the phrase ‘eat and be satisfied’ occurs), and in the harvest festivals (Deuteronomy 16:11; Deuteronomy 16:14). There seems to be no good reason for supposing that the words are to be understood wholly in a figurative and…
Read Cambridge on Psalms 22 →
Albert Barnes1798–1870Barnes' Notes on the BibleThe meek shall eat and be satisfied - The word “meek” - ענוים ‛ănâviym - means here rather “afflicted, distressed, miserable.” This is its usual meaning.
Read Albert Barnes on Psalms 22 →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
The poor will eat and be satisfied; those who seek the LORD will praise Him. May your hearts live forever!
The humble shall eat and be satisfied. They shall praise Yahweh who seek after him. Let your hearts live forever.
The poor will eat and be satisfied; those who seek the LORD will praise Him. May your hearts live forever!
Let the oppressed eat and be filled! Let those who seek his help praise the Lord! May you live forever!
Tyndale line
The meek shall eat and be satisfied: they shall praise the LORD that seek him: your heart shall live for ever.
The meek shall eat and be satisfied; They shall praise Jehovah that seek after him: Let your heart live for ever.
The meek shall eat and be satisfied: they shall praise the LORD that seek after him: let your heart live for ever.
The meek shall eat and be satisfied: they shall praise the LORD that seek him: your heart shall live for ever.
The poore shall eate and be satisfied: they that seeke after the Lord, shall prayse him: your heart shall liue for euer.
Strictly literal
The meek shall eat and be satisfied; they shall praise Jehovah that seek him: your heart shall live for ever.
The humble do eat and are satisfied, Praise Jehovah do those seeking Him, Your heart doth live for ever.
The humble eat and are satisfied, || Those seeking Him praise YHWH, || Your heart lives forever.
(22:27) The meek shall eat and be satisfied; they who seek him shall praise the Lord: may your heart live for ever.
The oppressed will eat and be satisfied; those who seek Yahweh will praise him. May your hearts live forever.
Simplified
The poor shall eat, and they shall be satisfied. All who come to the Lord will praise him—may you all live forever!
The poor will have a feast of good things: those who make search for the Lord will give him praise: your heart will have life for ever.
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 largely agree in their wording, with 7 of the 9 words matched. This consistency indicates a strong preservation of the original message across these ancient texts.
יֹאכְל֬וּ עֲנָוִ֨ים׀ וְיִשְׂבָּ֗עוּ יְהַֽלְל֣וּ יְ֭הוָה דֹּ֣רְשָׁ֑יו יְחִ֖י לְבַבְכֶ֣ם לָעַֽד׃
7 of the 9 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 22:26
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.
אָכַל (akal) means 'to eat' and encompasses a wide range of meanings, including literal consumption by humans and animals, as well as figurative uses like devouring by fire or destruction. It can describe actions such as feeding or causing to eat, and it also appears in contexts of oppression and destruction. The verb has various forms, indicating different subjects and nuances.
אָכַל 806 vb. eat
Qal
eat, human subject
of beasts, birds, etc., eat, devour
fig. of fire, devour, consume
of sword, devour, slay
in genl., devour, consume, destroy
fig. of oppression, devour the poor
Niph.
be eaten by man
be devoured by fire, consumed
be wasted, destroyed, of flesh
Pu. be consumed
Hiph.
cause to eat, feed with
cause to devoure, obj. sword
base
H398 אָכַל eat .. eat, human subject
. of beasts, birds, etc., eat, devour
. fig. of fire, devour, consume
. of sword, devour, slay
. in genl., devour, consume, destroy
. fig. of oppression, devour the poor
. . be eaten by man
. be devoured by fire, consumed
. be wasted, destroyed, of flesh
. be consumed
. . cause to eat, feed with
. cause to devoure, obj. sword
398 'akal aw-kal'
a primitive root; to eat (literally or figuratively):--X at
all, burn up, consume, devour(-er, up), dine, eat(-er, up),
feed (with), food, X freely, X in...wise(-deed, plenty), (lay)
meat, X quite.
אָכַל (a.khal) — to eat.
1) to eat, devour, burn up, feed
1a) (Qal)
1a1) to eat (human subject)
1a2) to eat, devour (of beasts and birds)
1a3) to devour, consume (of fire)
1a4) to devour, slay (of sword)
1a5) to devour, consume, destroy (inanimate subjects - ie, pestilence, drought)
1a6) to devour (of oppression)
1b) (Niphal)
1b1) to be eaten (by men)
1b2) to be devoured, consumed (of fire)
1b3) to be wasted, destroyed (of flesh)
1c) (Pual)
1c1) to cause to eat, feed with
1c2) to cause to devour
1d) (Hiphil)
1d1) to feed
1d2) to cause to eat
1e) (Piel)
1e1) consume
Aramaic equivalent: a.khal (אֲכַל "to devour" H0399)
HVqi3mp — Verb · Qal · imperfect third person masculine pluralHVqi3mp
עָנָו (anav) refers to a state of being poor, afflicted, humble, or meek. It is built from the root associated with being depressed in mind or circumstances, particularly in a saintly context. The term encompasses a range of meanings related to humility and neediness, as highlighted in various lexicons.
עָנָו n.m. poor, afflicted, humble, meek
base
H6035 עָנָו poor, afflicted, humble, meek
6035 `anav aw-nawv'
or (by intermixture with 6041) Aanayv {aw-nawv'}; from 6031;
depressed (figuratively), in mind (gentle) or circumstances
(needy, especially saintly):--humble, lowly, meek, poor.
Compare 6041.
see HEBREW for 06041
see HEBREW for 06031
see HEBREW for 06041
עָנָו (a.nav) — poor.
1) poor, humble, afflicted, meek
1a) poor, needy
1b) poor and weak
1c) poor, weak and afflicted
1d) humble, lowly, meek
HAampa — HAampa
pe'-p'-l: In English Versions of the Bible represents something over a dozen Hebrew and Greek words. Of these, in the Old Testament, `am, is overwhelmingly the most common (about 2,000 times), with le'om, and goy, next in order; but the various Hebrew words are used with very little or no difference in force (e.g. Pr 14:28; but, on the other hand, in Ps 44 contrast verses 12 and 14). Of the changes introduced by the Revised Version (British and American) the only one of significance (cited explicitly in the Preface to the English Revised Version) is the frequent use of the plural "peoples" (strangely avoided in the King James Version except Re 10:11; 17:15), where other nations than Israel are in question. So, for instance, in Ps…
שָׂבֵעַ (saba`) means to be sated or satisfied, particularly in relation to food. It can also imply having one's desires fulfilled or being surfeited with excess. The verb has various forms, including Qal, Piel, and Hiphil, which cover meanings from simply being full to enriching or satisfying others. The entries indicate a focus on both literal and figurative senses of satisfaction.
[שָׂבֵעַ], שָׂבַע 96 vb. be sated, satisfied, surfeited
Qal 79
be sated (with food), esp. human subj.
more gen., be sated, have desire satisfied
have in excess, be surfeited with
Niph. Pt. sated
Pi. satisfy
Hiph.
satisfy (esp. with material blessings), subj. י׳
c. acc. of food pers., י׳ subj.
י׳ subj.
י׳ subj., c. acc. of beasts
enrich
sate, glut (with the undesired)
base
H7646 שָׂבֵעַ, שָׂבַע be sated, satisfied, surfeited .. be sated (with food), esp. human subj.
. more gen., be sated, have desire satisfied
. have in excess, be surfeited with
. Pt. sated
. satisfy
. . . satisfy (esp. with material blessings), subj. י׳
. c. acc. of food + pers., י׳ subj.
. י׳ subj.
. י׳ subj., c. acc. of beasts
. enrich
. sate, glut (with the undesired)
7646 saba` saw-bah'
or sabeay {saw-bay'-ah}; a primitive root; to sate, i.e. fill
to satisfaction (literally or figuratively):--have enough,
fill (full, self, with), be (to the) full (of), have plenty
of, be satiate, satisfy (with), suffice, be weary of.
שָׂבֵעַ (sa.va) — to satisfy.
1) to be satisfied, be sated, be fulfilled, be surfeited
1a) (Qal)
1a1) to be sated (with food)
1a2) to be sated, be satisfied with, be fulfilled, be filled, have one's fill of (have desire satisfied)
1a3) to have in excess, be surfeited, be surfeited with
1a3a) to be weary of (fig)
1b) (Piel) to satisfy
1c) (Hiphil)
1c1) to satisfy
1c2) to enrich
1c3) to sate, glut (with the undesired)
HC/Vqu3mp — Conjunction · verb qal third person masculine pluralHC/Vqu3mp
The Hebrew word הָלַל (halal) is a primitive root that encompasses meanings related to shining, boasting, and foolishness. It can signify to praise or celebrate, often in a clamorously foolish manner, and includes the idea of making a boast or being made a fool of. The entries indicate a range of uses, from expressing God's favor to acting madly.
[הָלַל] vb. shine
Qal when it, viz. his lamp, shone upon my head, fig. of God’s favour.
Hiph. flash forth light
base
[הָלַל] vb. be boastful, Pi. praise
Qal be boastful
Pi.
praise man or woman
usually praise י׳
appar. boast, make one’s boast
Pu. be praised
Hithpa. glory, boast, make one’s boast
Po‛el make into a fool, make a fool of
Po‛al of laughter I said, It is mad (folly)
Hithpo. act madly, or like a madman
base
H1984a הָלַל shine H1984b הָלַל be boastful, Pi. praise H1984c הָלַל be boastful, Pi. praise .be boastful
. . praise man or woman
. usually praise י׳
. appar. boast, make one’s boast
. be praised
. glory, boast, make one’s boast
.make into a fool, make a fool of
.of laughter I said, It is mad (folly)
. act madly, or like a madman
1984 halal haw-lal'
a primitive root; to be clear (orig. of sound, but usually of
color); to shine; hence, to make a show, to boast; and thus to
be (clamorously) foolish; to rave; causatively, to celebrate;
also to stultify:--(make) boast (self), celebrate, commend,
(deal, make), fool(- ish, -ly), glory, give (light), be (make,
feign self) mad (against), give in marriage, (sing, be worthy
of) praise, rage, renowned, shine.
הָלַל (ha.lal) — to shine.
1) to shine
1a) (Qal) to shine (fig. of God's favour)
1b) (Hiphil) to flash forth light
הָלַל (ha.lal) — to boast: praise.
: praise
1) to praise, boast, be boastful
1a) (Qal)
1a1) to be boastful
1a2) boastful ones, boasters (participle)
1b) (Piel)
1b1) to praise
1b2) to boast, make a boast
1c) (Pual)
1c1) to be praised, be made praiseworthy, be commended, be worthy of praise
1d) (Hithpael) to boast, glory, make one's boast
הָלַל (ha.lal) — to be foolish.
1) (Poel) to make a fool of, make into a fool
1f) (Hithpoel) to act madly, act like a madman
הָלַל (ha.lal) — to boast: boast.
: boast
1) to praise, boast, be boastful
1a) (Qal)
1a1) to be boastful
1a2) boastful ones, boasters (participle)
1b) (Piel)
1b1) to praise
1b2) to boast, make a boast
1c) (Pual)
1c1) to be praised, be made praiseworthy, be commended, be worthy of praise
HVpi3mp — Verb · Piel · imperfect third person masculine pluralHVpi3mp
praz (tehillah, "psalm," "praise," todhah, "confession" "thanksgiving," shabhach, "to praise" "glorify," zamar, yadhah, "to stretch out the hand," "confess"; aineo, epaineo, (epainos):
1. Its Meaning:
The word comes from the Latin pretium, "price," or "value," and may be defined generally as an ascription of value or worth. Praise may be bestowed upon unworthy objects or from improper motives, but true praise consists in a sincere acknowledgment of a real conviction of worth. Its type may be seen in the representation given in the Apocalypse of the adoration of God and of the Lamb, which is inspired by a sense of their worthiness to be adored (Re 4:11; 5:12).
→ Song of Moses, after the passage through the Red Sea Ex 15:1-19
→ Of Miriam Ex 15:21
→ Of Deborah, after defeating the Canaanites Jud 5
→ Of Hannah 1Sa 2:1-10
→ Of David
Celebrating his deliverance from the hand of Saul 2Sa 22
On bringing the ark of the covenant to Zion 1Ch 16:8-36
At the close of his reign 1Ch 29:10-19
→ The chorus when Solomon brought the ark of the covenant into the temple 2Ch 5:13
→ Psalms of, for God' s goodness to Israel Ps 46; 48; 65; 66; 68; 76; 81; 85; 98; 105; 124; 126; 129; 135; 136
→ See the Scriptures below
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
דָּרַשׁ (darash) is a Hebrew verb meaning to seek or inquire. It encompasses a range of actions from frequenting a place to consulting deities in prayer and worship. The word can imply a diligent search or demand, and it appears in both Qal and Niphal forms, indicating various nuances of seeking and being sought. The entries do not present any significant disagreement.
דָּרַשׁ 162 vb. resort to, seek
Qal
(tread a place,) resort to, frequent
seek, consult, inquire of
seek deity in prayer and worship
seek, with idea of demanding, require
inquire, investigate (a matter)
ask for, require, demand
seek with application, study, follow, practise
seek with care, care for
Niph.
let oneself be inquired of, consulted, only of God
be sought out
be required, of blood
base
H1875 דָּרַשׁ resort to, seek
1875 darash daw-rash'
a primitive root; properly, to tread or frequent; usually to
follow (for pursuit or search); by implication, to seek or
ask; specifically to worship:--ask, X at all, care for, X
diligently, inquire, make inquisition, (necro-)mancer,
question, require, search, seek (for, out), X surely.
דָּרַשׁ (da.rash) — to seek.
1) to resort to, seek, seek with care, enquire, require
1a) (Qal)
1a1) to resort to, frequent (a place), (tread a place)
1a2) to consult, enquire of, seek
1a2a) of God
1a2b) of heathen gods, necromancers
1a3) to seek deity in prayer and worship
1a3a) God
1a3b) heathen deities
1a4) to seek (with a demand), demand, require
1a5) to investigate, enquire
1a6) to ask for, require, demand
1a7) to practice, study, follow, seek with application
1a8) to seek with care, care for
1b) (Niphal)
1b1) to allow oneself to be enquired of, consulted (only of God)
1b2) to be sought, be sought out
1b3) to be required (of blood)
HVqrmpc/Sp3ms — Verb qal participle (active) masculine plural common · suffixHVqrmpc/Sp3ms
חָיָה (chayah) is a Hebrew verb meaning to live or have life, encompassing both literal and figurative senses. It includes various nuances such as reviving, preserving life, and restoring health. The entries detail its use in different stems, with Qal focusing on living and being quickened, while Piel and Hiphil emphasize giving life and reviving. No specific verse references are provided.
חָיָה 283 vb. live
Qal 203
live
be quickened, revive
Pi.
preserve alive, let live
give life
quicken, revive, refresh
Hiph.
preserve alive, let live
quicken, revive
base
H2421 חָיָה live .. live
. be quickened, revive
. . preserve alive, let live
. give life
. quicken, revive, refresh
. . preserve alive, let live
. quicken, revive
2421 chayah khaw-yaw'
a primitive root (compare 2331, 2421); to live, whether
literally or figuratively; causatively, to revive:--keep
(leave, make) alive, X certainly, give (promise) life, (let,
suffer to) live, nourish up, preserve (alive), quicken,
recover, repair, restore (to life), revive, (X God) save
(alive, life, lives), X surely, be whole.
see HEBREW for 02331
see HEBREW for 02421
חָיָה (cha.yah) — to live.
1) to live, have life, remain alive, sustain life, live prosperously, live for ever, be quickened, be alive, be restored to life or health
1a) (Qal)
1a1) to live
1a1a) to have life
1a1b) to continue in life, remain alive
1a1c) to sustain life, to live on or upon
1a1d) to live (prosperously)
1a2) to revive, be quickened
1a2a) from sickness
1a2b) from discouragement
1a2c) from faintness
1a2d) from death
1b) (Piel)
1b1) to preserve alive, let live
1b2) to give life
1b3) to quicken, revive, refresh
1b3a) to restore to life
1b3b) to cause to grow
1b3c) to restore
1b3d) to revive
1c) (Hiphil)
1c1) to preserve alive, let live
1c2) to quicken, revive
1c2a) to restore (to health)
1c2b) to revive
1c2c) to restore to life
HVqj3ms — Verb · Qal · jussive third person masculine singularHVqj3ms
לֵבָב (lebab) refers to the inner man, encompassing the mind, will, and heart. It highlights aspects like emotions, moral character, and conscience, often contrasting the inner self with the outer. The term is used primarily for humans and can also denote courage and appetites.
לֵבָב 251 n.m. inner man, mind, will, heart
seldom of things in the midst of the seas
usu. of men
the inner man in contrast with the outer
the inner man, indef. the soul, comprehending mind, affections and will
specific ref. to mind
spec. ref. to inclinations, resolutions, determinations of the will
spec. ref. to conscience
spec. ref. to moral character
= the man himself
spec. as seat of appetites
spec. of seat of the emotions and passions
seat of courage
base
H3824 לֵבָב inner man, mind, will, heart . seldom of things in the midst of the seas
. usu. of men . the inner man in contrast with the outer
. the inner man, indef. the soul, comprehending mind, affections and will
. specific ref. to mind
. spec. ref. to inclinations, resolutions, determinations of the will
. spec. ref. to conscience
. spec. ref. to moral character
. = the man himself
. spec. as seat of appetites
. spec. of seat of the emotions and passions
. seat of courage
3824 lebab lay-bawb'
from 3823; the heart (as the most interior organ); used also
like 3820:--+ bethink themselves, breast, comfortably,
courage, ((faint), (tender-)heart((-ed)), midst, mind, X
unawares, understanding.
see HEBREW for 03823
see HEBREW for 03820
לֵבָב (le.vav) — heart.
1) inner man, mind, will, heart, soul, understanding
1a) inner part, midst
1a1) midst (of things)
1a2) heart (of man)
1a3) soul, heart (of man)
1a4) mind, knowledge, thinking, reflection, memory
1a5) inclination, resolution, determination (of will)
1a6) conscience
1a7) heart (of moral character)
1a8) as seat of appetites
1a9) as seat of emotions and passions 1a10) as seat of courage
Aramaic equivalent: le.vav (לְבַב "heart" H3825)
HNcmsc/Sp2mp — Noun common masculine singular construct · suffixHNcmsc/Sp2mp
עַד, transliterated as ad, refers to the concept of perpetuity, encompassing both past and future time. It signifies a duration that can imply eternity or continuous existence. The term is associated with ancient mountains in the context of the past and is used to denote the idea of forever in relation to the future, particularly in reference to God's existence.
עַד and וָעֶ֑ד (so alw.) n.m. perpetuity (= advancing time)
of past time: ancient mountains
of future time, לָעַד for ever
base
H5703 עַד, וָעֶ֑ד perpetuity . of past time: ancient mountains
. of future time, לָעַד for ever
5703 `ad ad
from 5710; properly, a (peremptory) terminus, i.e. (by
implication) duration, in the sense of advance or perpetuity
(substantially as a noun, either with or without a
preposition):--eternity, ever(- lasting, -more), old,
perpetually, + world without end.
see HEBREW for 05710
עַד (ad) — perpetuity.
1) perpetuity, for ever, continuing future
1a) ancient (of past time)
1b) for ever (of future time)
1b1) of continuous existence
1c) for ever (of God's existence)
HR/Ncmsa — Preposition · noun common masculine singular absoluteHR/Ncmsa
