Psalms 45:7 — Word Study
WLCאָהַ֣בְתָּ צֶּדֶק֮ וַתִּשְׂנָ֫א רֶ֥שַׁע עַל־ כֵּ֤ן׀ מְשָׁחֲךָ֡ אֱלֹהִ֣ים אֱ֭לֹהֶיךָ שֶׁ֥מֶן שָׂשׂ֗וֹן מֵֽחֲבֵרֶֽיךָ׃
BSAGodʼĕlôhîym [Elohim, the supreme God]
| Greek | English | Parsing |
|---|---|---|
| אָהַ֣בְתָּ | you have loved | Verb, Qal, perfect second person masculine singular |
| צֶּדֶק֮ | righteousness | Noun common, masculine singular absolute |
| וַתִּשְׂנָ֫א | and you have hated | Verb, Qal, sequential imperfect second person masculine singular |
| רֶ֥שַׁע | wickedness | Noun common, masculine singular absolute |
| עַל־ | there- | Preposition |
| כֵּ֤ן׀ | -fore | Adverb |
| מְשָׁחֲךָ֡ | he has anointed you | Verb qal perfect third person masculine singular, suffix |
| אֱלֹהִ֣ים | God | Noun common, masculine plural absolute |
| אֱ֭לֹהֶיךָ | God your | Noun common masculine plural construct, suffix |
| שֶׁ֥מֶן | [the] oil of | Noun common, masculine singular construct |
| שָׂשׂ֗וֹן | joy | Noun common, masculine singular absolute |
| מֵֽחֲבֵרֶֽיךָ׃ | more than companions your | Preposition, noun common masculine plural construct, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | You have loved righteousness and hated wickedness; therefore God, your God, has anointed you above your companions with the oil of joy. |
| KJV | Thou lovest righteousness, and hatest wickedness: therefore God, thy God, hath anointed thee with the oil of gladness above thy fellows. |
| ASV | Thou hast loved righteousness, and hated wickedness: Therefore God, thy God, hath anointed thee With the oil of gladness above thy fellows. |
| YLT | Thou hast loved righteousness and hatest wickedness, Therefore God, thy God, hath anointed thee, Oil of joy above thy companions. |
| WEB | You have loved righteousness, and hated wickedness. Therefore God, your God, has anointed you with the oil of gladness above your fellows. |
| BBE | You have been a lover of righteousness and a hater of evil: and so God, your God, has put the oil of joy on your head, lifting you high over all other kings. |
There are no differences in the translations regarding the key terms in this verse.
The sentence has a main clause followed by a conjunction phrase and another main clause, indicating a cause-and-effect relationship.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbאֱלֹהִים
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 45:7
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 Royal Psalm of Praisegenerated
Psalm 45:7 highlights the qualities of a king who is favored by God. The psalmist contrasts the king's love for righteousness with his hatred for wickedness, establishing a moral framework for leadership. This verse is part of a larger celebration of the king's reign, emphasizing divine approval and the joy that accompanies it, as seen in the surrounding verses.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 33:5 | The LORD loves righteousness and justice; the earth is full of His loving devotion. |
| 2 | Psalm 99:4 | The mighty King loves justice. You have established equity; You have exercised justice and righteousness in Jacob. |
| 3 | Matthew 3:15 | “Let it be so now,” Jesus replied. “It is fitting for us to fulfill all righteousness in this way.” Then John permitted Him. |
| 4 | Hebrews 1:9 | You have loved righteousness and hated wickedness; therefore God, Your God, has anointed You above Your companions with the oil of joy.” |
| 5 | Hebrews 7:26 | Such a high priest truly befits us—One who is holy, innocent, undefiled, set apart from sinners, and exalted above the heavens. |
The Treasury of Scripture Knowledge — 29 references, hung on the phrase they belong to
The Key Word — אָהַ֣בְתָּ, 'a.Hav.tagenerated
The verb אָהַבְתָּ (*'ahavta*) is a perfect tense form, indicating a completed action in the second person masculine singular. It expresses a deep and passionate love, particularly in the context of righteousness, which is a key theme in this psalm.
This love is not superficial; it suggests a commitment to uphold justice and moral integrity, reflecting the character of God. The psalmist uses this term to establish the king's virtues as essential to his role and divine favor.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, which uses loved and hated for the actions of the king.
Sentence Structuregenerated
The finite verbs אָהַ֣בְתָּ and וַתִּשְׂנָ֫א govern the main clauses, presenting the actions of loving righteousness and hating wickedness. The structure highlights the cause-and-effect relationship leading to God's anointing.
The psalm's construction emphasizes the king's moral actions first, followed by God's response, which underscores the importance of righteousness in leadership.
Septuagint Backgroundgenerated
The Septuagint translates אָהַ֣בְתָּ as θεός, indicating a focus on God's nature in relation to the king's actions. This choice reflects a broader interpretation of divine favor and righteousness.
The translation of מְשָׁחֲךָ as βασιλείας suggests a connection between anointing and kingship, reinforcing the idea of divine appointment in the context of leadership.
In plain words — the whole versegenerated
Psalm 45:7 expresses how the king loves righteousness and hates wickedness. Because of this, God has anointed him with joy above his companions. This verse highlights the importance of moral integrity in leadership and the divine approval that comes with it.
Frequently Asked Questionsgenerated
Loving righteousness means having a strong commitment to justice and moral integrity, reflecting God's character in one's actions.
Hatred of wickedness signifies a rejection of evil and immoral actions, which is crucial for a leader to maintain justice and righteousness.
Being anointed symbolizes being set apart for a special purpose, often for leadership or a divine role, as seen in the context of kingship.
The oil of joy signifies the gladness and delight that comes from God's favor and approval, particularly in the context of righteous leadership.
Reflection Questionsgenerated
- In what ways can I demonstrate love for righteousness in my own life?
- How can I actively reject wickedness in my thoughts and actions?
- What does it mean to me to be anointed by God in my own context?
- How can I cultivate joy in my life as a reflection of God's favor?
The early church on this verse — how the Fathers read it
Early Church Fathers comment on this verse to highlight the nature of Christ's kingship and anointing, emphasizing its theological implications.
These words also show clearly that he who did all things [God the Father] testified that he [Jesus] is to be worshiped both as God and Christ.Early Church Fathers on Psalms 45 →
The Spirit designates both [of them] by the name of God—both him who is anointed as Son and him who does anoint, that is, the Father.Early Church Fathers on Psalms 45 →
This ointment mentioned was nothing common or earthly, nothing resembling that ordained by the Mosaic law, fashioned of corruptible matter, with which it was the custom to anoint Hebrew priests and kings.Early Church Fathers on Psalms 45 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Psalms 45:7 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleThou lovest righteousness,.... Either righteous persons, whom his countenance beholds, on whom his eyes are, and from whom they are never withdrawn, and with whom he is exceedingly delighted: or
Read John Gill on Psalms 45 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryThou lovest righteousness, and hatest wickedness: therefore God, thy God, hath anointed thee with the oil of gladness above thy fellows. From praising the King the Psalmist passes to the royal marriage. THE SECOND PART.
Read Robert Jamieson on Psalms 45 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThou dost not only do that which is good, and avoid that which is evil; which even bad princes and men may do, and sometimes actually do, for politic or prudential reasons; but thou dost this sincerely, and from an inward principle, even from a true love to God, and goodness, and from an implacable hatred against all wickedness. Therefore; so this particle is commonly used. And so it denoteth, either, 1. The reward of Christ’ s righteous administration of his kingdom. So the sense is, Because thou hast given so many and great proofs of thy love to righteousness, and of thy hatred of sin, and that not only by the constant course of thy life, but also by thy death and passion, therefore God…
Read Matthew Poole on Psalms 45 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 45:7 Thou lovest righteousness, and hatest wickedness: therefore God, thy God, hath anointed thee with the oil of gladness above thy fellows.Ver. 7. Thou lovest righteousness, and hatest wickedhess] Solomon did so for a great while (nay, Nero’ s first five years were such that Trajan was wont to say that none ever attained to the perfection of them), but Christ continually; neither can he do otherwise, Haec vere heroica est nemesis. See Matthew 3:10-12 John 5:30 Matthew 12:18-20. Therefore God, thy God, hath anointed] i.e. For which purpose God hath anointed thee his Messiah, or Christ, Psalms 2:2. With the oil of gladness] Quia totus mundus in unctione Christi et eius missione…
Read John Trapp on Psalms 45 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(7) The oil of gladness.—Comp. “oil of joy,” Isaiah 61:3. Here too it may be merely employed as a figure of happiness, but the bath and, no doubt, subsequent anointing, formed part of the Oriental marriage proceedings. (See Arabian Nights, passim.) Fellows—i.e., the paranymphs, or attendants on the bridegroom.
Read Charles John Ellicott on Psalms 45 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 7. Oil of gladness] As an evidence that all causes of mourning, sorrow, and death, were at an end; as in the state of mourning the ancients did not anoint themselves. I have mentioned above that the author of the Epistle to the Hebrews, Hebrews 1:8-9, quotes Psalms 45:6-7, of this Psalm. I shall subjoin the substance of what I have written on these verses in that place: - "Verse 8. Thy throne, O God, is for ever and ever. - If this be said of the Son of God, i.e., Jesus Christ, then Jesus Christ must be God; and indeed the design of the apostle is to prove this. The words here quoted are taken from Psalms 45:6-7, which the ancient Chaldee paraphrast, and the most intelligent rabbins…
Read AdamClarke on Psalms 45 →CambridgeThe Cambridge Bible for Schools and Colleges7. Thou lovest &c.] Or, as R.V., Thou hast loved righteousness, and hated wickedness. “I have loved justice and hated iniquity, and therefore I die in exile” were the last memorable words of Gregory VII. Milman, Hist. of Lat. Christianity, iv. 138. therefore] The willing conformity of the king to the will of God is rewarded with special tokens of His favour. God, thy God] The rendering, O God, thy God is unquestionably wrong. God, thy God in the Elohistic Psalms is the equivalent of Jehovah thy God elsewhere. Cp. Psalms 43:4; Psalms 50:7. hath anointed thee &c.] The reference is not to anointing as the symbol of consecration to the office of king, but to the use of oil on occasions of…
Read Cambridge on Psalms 45 →Albert Barnes1798–1870Barnes' Notes on the BibleThou lovest righteousness ... - See this verse explained in the notes at Hebrews 1:9, where it is applied to the Messiah. The word “God” is rendered in the margin “O God”; “O God, thy God, hath anointed thee,” etc.
Read Albert Barnes on Psalms 45 →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
You have loved righteousness and hated wickedness; therefore God, your God, has anointed you above your companions with the oil of joy.
You have loved righteousness, and hated wickedness. Therefore God, your God, has anointed you with the oil of gladness above your fellows.
You have loved righteousness and hated wickedness; therefore God, your God, has anointed you above your companions with the oil of joy.
You love justice and hate evil. For this reason God, your God has anointed you with the oil of joy, elevating you above your companions.
Tyndale line
Thou lovest righteousness, and hatest wickedness: therefore God, thy God, hath anointed thee with the oil of gladness above thy fellows.
Thou hast loved righteousness, and hated wickedness: Therefore God, thy God, hath anointed thee With the oil of gladness above thy fellows.
Thou hast loved righteousness, and hated wickedness: therefore God, thy God, hath anointed thee with the oil of gladness above thy fellows.
Thou lovest righteousness, and hatest wickedness: therefore God, thy God, hath anointed thee with the oil of gladness above thy fellows.
Thou louest righteousnes, and hatest wickednesse, because God, euen thy God hath anoynted thee with the oyle of gladnes aboue thy fellowes.
Strictly literal
Thou hast loved righteousness, and hated wickedness; therefore God, thy God, hath anointed thee with the oil of gladness above thy companions.
Thou hast loved righteousness and hatest wickedness, Therefore God, thy God, hath anointed thee, Oil of joy above thy companions.
You have loved righteousness and hate wickedness, || Therefore God, Your God, has anointed You || With oil of joy above Your companions.
(45:8) Thou lovest righteousness, and hatest wickedness: therefore hath God, thy God, anointed thee with the oil of gladness above thy associates.
You have loved righteousness and hated wickedness; therefore God, your God, has anointed you with the oil of gladness more than your companions.
From the Latin
Nations were troubled, and kingdoms were bowed down: he uttered his voice, the earth trembled.
Simplified
You love what is right and hate what is wrong. That is why God, your God, has placed you above everyone else by anointing you with the oil of joy.
You have been a lover of righteousness and a hater of evil: and so God, your God, has put the oil of joy on your head, lifting you high over all other kings.
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 consistently, while the Septuagint matches 9 of the 12 words, indicating a close relationship but with distinct word order. The Dead Sea Scrolls contain fragments that align with the Masoretic Text, showing continuity in the biblical tradition.
אָהַ֣בְתָּ צֶּדֶק֮ וַתִּשְׂנָ֫א רֶ֥שַׁע עַל־ כֵּ֤ן׀ מְשָׁחֲךָ֡ אֱלֹהִ֣ים אֱ֭לֹהֶיךָ שֶׁ֥מֶן שָׂשׂ֗וֹן מֵֽחֲבֵרֶֽיךָ׃
9 of the 12 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.
[כסא׳כה] [אלהים] [עולם] [ועד] שבט מישור [שבט] [מלכות׳כה]
8 words of the verse are on this fragment — 1 partly restored, 6 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 45:7
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 אָהֵב (*'ahab*) means 'to love' and encompasses various forms of affection, including human love for others, love for God, and even appetites for things like food and wisdom. It can also refer to friendship and divine love towards humanity, particularly Israel. The entries indicate that it can function in different grammatical forms, such as participles for 'lovely' or 'loveable'.
אָהֵב 216 vb. love
Qal
human love to human object
less oft. of appetite
love to God
esp. Pt.
of divine love
Niph. Pt. pl. lovely, loveable
Pi.
friends
lovers
base
H157 אָהֵב love
157 'ahab aw-hab'
or raheb {aw-habe'}; a primitive root; to have affection for
(sexually or otherwise):--(be-)love(-d, -ly, -r), like,
friend.
אָהֵב (a.hav) — to love: lover.
: lover
1) to love
1a) (Qal)
1a1) human love for another, includes family, and sexual
1a2) human appetite for objects such as food, drink, sleep, wisdom
1a3) human love for or to God
1a4) act of being a friend
1a4a) lover (participle)
1a4b) friend (participle)
1a5) God's love toward man
1a5a) to individual men
1a5b) to people Israel
1a5c) to righteousness
1b) (Niphal)
1b1) lovely (participle)
1b2) loveable (participle)
1c) (Piel)
1c1) friends
1c2) lovers (fig. of adulterers)
2) to like
Also means: a.hav (אָהֵב ": friend" H0157H)
אָהֵב (a.hav) — to love: friend.
: friend
1) to love
1a) (Qal)
1a1) human love for another, includes family, and sexual
1a2) human appetite for objects such as food, drink, sleep, wisdom
1a3) human love for or to God
1a4) act of being a friend
1a4a) lover (participle)
1a4b) friend (participle)
1a5) God's love toward man
1a5a) to individual men
HVqp2ms — Verb · Qal · perfect second person masculine singularHVqp2ms
צֶ֫דֶק (tsedeq) refers to concepts of rightness and righteousness, encompassing moral, legal, and natural dimensions. It includes justice in governance, ethical correctness, and vindication in disputes. The term also suggests prosperity and deliverance, particularly in relation to God's covenant and the Messianic king. The entries consistently emphasize its broad application in both personal and societal contexts.
צֶ֫דֶק n.m. rightness, righteousness
what is right, just, normal; rightness, justness, of weights and measures
righteousness, in government
righteousness, justice, in a case or cause
rightness, in speech
righteousness, as ethically right
righteousness, as vindicated, justification in controversy with enemies and troubles, deliverance, victory, prosperity
base
H6664 צֶ֫דֶק rightness, righteousness . what is right, just, normal; rightness, justness, of weights and measures
. righteousness, in government
. righteousness, justice, in a case or cause
. rightness, in speech
. righteousness, as ethically right
. righteousness, as vindicated, justification in controversy with enemies and troubles, deliverance, victory, prosperity
6664 tsedeq tseh'-dek
from 6663; the right (natural, moral or legal); also
(abstractly) equity or (figuratively) prosperity:--X even, (X
that which is altogether) just(-ice), ((un-))right(-eous)
(cause, -ly, - ness).
see HEBREW for 06663
צֶ֫דֶק (tse.deq) — righteousness.
1) justice, rightness, righteousness
1a) what is right or just or normal, rightness, justness (of weights and measures)
1b) righteousness (in government)
1b1) of judges, rulers, kings
1b2) of law
1b3) of Davidic king, Messiah
1b4) of Jerusalem as seat of just government
1b5) of God's attribute
1c) righteousness, justice (in case or cause)
1d) rightness (in speech)
1e) righteousness (as ethically right)
1f) righteousness (as vindicated), justification (in controversy), deliverance, victory, prosperity
1f1) of God as covenant-keeping in redemption
1f2) in name of Messianic king
1f3) of people enjoying salvation
1f4) of Cyrus
צֶ֫דֶק (tse.deq) — Righteousness.
This name means justice, righteousness
Another name of ye.ho.vah (יהוה "LORD" H3068G)
HNcmsa — Noun common · masculine singular absoluteHNcmsa
ri'-chus-nes (tsaddiq, adjective, "righteous," or occasionally "just" tsedheq, noun, occasionally = "riahteousness," occasionally = "justice"; dikaios, adjective, dikaiosune, noun, from dike, whose first meaning seems to have been "custom"; the general use suggested conformity to a standard: righteousness, "the state of him who is such as he ought to be" (Thayer)):
1. Double Aspect of Righteousness: Changing and Permanent
2. Social Customs and Righteousness
3. Changing Conception of Character of God: Obligations of Power
4. Righteousness as Inner
5. Righteousness as Social
6. Righteousness as Expanding in Content with Growth in Ideals of Human Worth
LITERATURE
1. Double Aspect of Righteousness: Changing and Permanent:
In Christian thought the idea of righteousness contains both a permanent and a changing element. The fixed element is the will to do right; the changing factor is the conception of…
Righteousness
See JUSTIFICATION.
Rectitude, justice, holiness; an essential perfection of God’s character, Job 36:3; Isa 51:5-8; Joh 17:25; and of his administration, Ge 18:25; Ro 3:21,22; 10:3. It is the wonder of grace that as the righteous guardian of the law, he can acquit the unrighteous. "The righteousness of Christ" includes his spotless holiness, his perfect obedience the law demands; and "the righteousness of faith" is that imputed to the sinner who believes in Christ. With reference to personal character, righteousness is used both for uprightness between man and man, and for true religion,
שָׂנֵא (sane') is a primitive root meaning 'to hate.' It covers various forms of hatred, including personal animosity and enmity, and can refer to both humans and God. The word appears in different grammatical forms, with uses in Qal, Niphal, and Piel, indicating actions of hating or being hated. Its Aramaic equivalent is שְׂנָא.
שָׂנֵא 145 vb. hate
Qal 128 hate
Niph. is hated
Pi. enemy
base
H8130 שָׂנֵא hate
8130 sane' saw-nay'
a primitive root; to hate (personally):--enemy, foe, (be)
hate(-ful, -r), odious, X utterly.
שָׂנֵא (sa.ne) — to hate.
1) to hate, be hateful
1a) (Qal) to hate
1a1) of man
1a2) of God
1a3) hater, one hating, enemy (participle) (subst)
1b) (Niphal) to be hated
1c) (Piel) hater (participle)
1c1) of persons, nations, God, wisdom
Aramaic equivalent: se.ne (שְׂנָא "to hate" H8131)
Hc/Vqw2ms — Verb · Qal · sequential imperfect second person masculine singularHc/Vqw2ms
רֶ֫שַׁע (resha`) refers to wickedness or moral wrong. It encompasses various forms of wrongdoing, including violence, crime against civil law, and ethical violations. The word is derived from a root meaning 'to be wrong' and is used in contexts relating to both personal and societal morality.
רֶ֫שַׁע n.m. wickedness
base
H7562 רֶ֫שַׁע wickedness
7562 resha` reh'-shah
from 7561; a wrong (especially moral):--iniquity,
wicked(-ness).
see HEBREW for 07561
רֶ֫שַׁע (re.sah) — wickedness.
1) wrong, wickedness, guilt
1a) wickedness (as violence and crime against civil law)
1b) wickedness (of enemies)
1c) wickedness (in ethical relations)
HNcmsa — Noun common · masculine singular absoluteHNcmsa
wik'-ed-nes:
1. In the Old Testament:
The state of being wicked; a mental disregard for justice, righteousness, truth, honor, virtue; evil in thought and life; depravity; sinfulness; criminality. See SIN. Many words are rendered "wickedness." There are many synonyms for wickedness in English and also in the Hebrew. Pride and vanity lead to it: "All the proud, and all that work wickedness (rish`ah) shall be stubble" (Mal 4:1). Akin to this is the word `awen, "iniquity," "vanity": "She eateth, and wipeth her mouth, and saith, I have done no wickedness" (Pr 30:20). Then we have the word hawwah, meaning "mischief," "calamity," coming from inward intent upon evil: "Lo, this is the man that made not God his strength, but trusted in the abundance of his riches, and strengthened himself in…
The Hebrew word עַל (*al*) is a preposition meaning 'upon' and encompasses a wide range of meanings, including 'on account of,' 'beside,' 'above,' and 'against.' It can indicate physical placement, emotional burdens, or duties imposed on a person. The entries also note its use in idiomatic expressions and with verbs of motion. There is a mention of its function as a conjunction in certain contexts.
כִּי עַל כֵּן forasmuch as
base
עַל, עָ֑ל
subst. height
As prep. upon, and hence on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against
Upon, of the substratum upon which an object in any way rests, or on which an action is performed
—
of clothing, etc., which any one wears
With verbs of covering or protecting, even though the cover or veil be not over or above the thing covered, but around or before it
Of what rests heavily upon a person, or is a burden to him
Of a duty, payment, care, etc., imposed upon a person, or devolving on him
על is used idiom. to give pathos to the expression of an emotion, by emphasizing the person who is its subject, and who, as it were, feels it acting upon him
חָיָה עַל to live upon (as upon a foundation or support)
H5921a עַל, עָ֑ל . As prep. upon, and hence on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against . Upon, of the substratum upon which an object in any way rests, or on which an action is performed . — . of clothing, etc., which any one wears
. With verbs of covering or protecting, even though the cover or veil be not over or above the thing covered, but around or before it
. Of what rests heavily upon a person, or is a burden to him
. Of a duty, payment, care, etc., imposed upon a person, or devolving on him
. על is used idiom. to give pathos to the expression of an emotion, by emphasizing the person who is its subject, and who, as it were, feels it acting upon him
. חָיָה עַל to live upon (as upon a foundation or support)
5921 `al al
properly, the same as 5920 used as a preposition (in the
singular or plural often with prefix, or as conjunction with a
particle following); above, over, upon, or against (yet always
in this last relation with a downward aspect) in a great
variety of applications (as follow):--above, according
to(-ly), after, (as) against, among, and, X as, at, because
of, beside (the rest of), between, beyond the time, X both
and, by (reason of), X had the charge of, concerning for, in
(that), (forth, out) of, (from) (off), (up-)on, over, than,
through(-out), to, touching, X with.
see HEBREW for 05920
עַל (al) — upon.
prep
1) upon, on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against
1a) upon, on the ground of, on the basis of, on account of, because of, therefore, on behalf of, for the sake of, for, with, in spite of, notwithstanding, concerning, in the matter of, as regards
1b) above, beyond, over (of excess)
1c) above, over (of elevation or pre-eminence)
1d) upon, to, over to, unto, in addition to, together with, with (of addition)
1e) over (of suspension or extension)
1f) by, adjoining, next, at, over, around (of contiguity or proximity)
1g) down upon, upon, on, from, up upon, up to, towards, over towards, to, against (with verbs of motion)
1h) to (as a dative)
[כִּי] עַל [כֵּן] ([ki] al [ken]) — as.
conj
HR — PrepositionHR
The Hebrew word כֵּן (*ken*) is built from the root meaning 'set upright.' It functions as an adjective meaning 'right,' 'veritable,' or 'honest,' and as an adverb meaning 'so,' 'therefore,' or 'thus.' It appears in various contexts, often indicating manner or relation, and is used in phrases like 'forasmuch as.'
כֵּן adj. right, veritable, honest
right
veritable, true
pl. concr. honest (men)
base
כִּי עַל כֵּן forasmuch as
base
כֵּן adv. so
base
H3651a כֵּן adj. right, veritable, honest H3651b כִּי עַל כֵּן forasmuch as H3651c כֵּן so
3651 ken kane
from 3559; properly, set upright; hence (figuratively as
adjective) just; but usually (as adverb or conjunction)
rightly or so (in various applications to manner, time and
relation; often with other particles):--+ after that
(this, -ward, -wards), as ... as, + (for-)asmuch as yet, + be
(for which) cause, + following, howbeit, in (the) like
(manner, -wise), X the more, right, (even) so, state,
straightway, such (thing), surely, + there (where)-fore, this,
thus, true, well, X you.
see HEBREW for 03559
כֵּן (ken) — right.
adv
adj
1) right, just, honest, true, veritable
1a) right, just, honest
1b) correct
1c) true, veritable
[כִּי עַל] כֵּן ([ki al] ken) — as.
adv
forasmuch as, since
כֵּן (ken) — so.
adv
1) so, therefore, thus
1a) thus, so
1b) just so
1c) therefore
1d) so...as (paired with adv)
1e) then
1f) forasmuch as (in phrase)
1g) (with prep)
1g1) therefore, this being so (specific)
1g2) hitherto
1g3) therefore, on this ground (general)
1g4) afterwards
1g5) in such case
Aramaic equivalent: ken (כֵּן "thus" H3652)
HD — AdverbHD
מָשַׁח (mashach) means to smear or anoint, often with oil, for purposes of consecration or setting apart for a religious role. It can also refer to painting. The entries indicate its use in both a physical and a ceremonial context, particularly in the Old Testament.
מָשַׁח vb. smear, anoint
Qal
smear, house with colour (paint)
anoint, as consecration, solemn setting apart to an office, always by use of oil poured on the head
anoint, consecrate to religious service
Niph. be anointed
base
H4886 מָשַׁח smear, anoint .. smear, house with colour (paint)
. anoint, as consecration, solemn setting apart to an office, always by use of oil poured on the head
. anoint, consecrate to religious service
. be anointed
4886 mashach maw-shakh'
a primitive root; to rub with oil, i.e. to anoint; by
implication, to consecrate; also to paint:--anoint, paint.
מָשַׁח (ma.shach) — to anoint.
1) to smear, anoint, spread a liquid
1a) (Qal)
1a1) to smear
1a2) to anoint (as consecration)
1a3) to anoint, consecrate
1b) (Niphal) to be anointed
HVqp3ms/Sp2ms — Verb qal perfect third person masculine singular · suffixHVqp3ms/Sp2ms
אֱלֹהִים (elohiym) is a plural noun meaning 'gods' or 'God,' often referring to the supreme deity in the Old Testament. It encompasses divine beings, rulers, and judges, reflecting divine majesty and power. The term can also denote angels and is used in a superlative sense. Notably, it is sometimes combined with יהוה (YHWH), the personal name of God.
אֱלֹהִים 2570 n.m.pl.
pl. in number.
rulers, judges, either as divine representatives at sacred places or as reflecting divine majesty and power
divine ones, superhuman beings including God and angels
angels
gods
pl. intensive
god or goddess
godlike one
works of God, or things belongng to him
God
הָאֱלֹהִים the (true) God
אֱלֹהִים = God
base
H430 אֱלֹהִים n. m. pl. . pl. in number. . rulers, judges, either asdivine representatives at sacred places or as reflecting divine majesty and power
. divine ones, superhuman beings including God and angels
. angels
. gods
. pl. intensive . god or goddess
. godlike one
. works of God, or things belongng to him
. God
. הָאֱלֹהִים the (true) God
. אֱלֹהִים = God
430 'elohiym el-o-heem'
plural of 433; gods in the ordinary sense; but specifically
used (in the plural thus, especially with the article) of the
supreme God; occasionally applied by way of deference to
magistrates; and sometimes as a superlative:--angels, X
exceeding, God (gods)(-dess, -ly), X (very) great, judges, X
mighty.
see HEBREW for 0433
אֱלֹהִים (e.lo.him) — God.
This name means "gods" (plural intensive-singular meaning), "God"
Another name of ye.ho.vah (יהוה "LORD" H3068G)
אֱלֹהִים (e.lo.him) — (LORD)-Elohe.
Combined with ye.ho.vah (יהוה "LORD" H3068)
אֱלֹהִים (e.lo.him) — (Gibeath)-elohim.
Combined with giv.ah (גִּבְעָה "Gibeath" H1389)
N-mp — Noun common · masculine plural absoluteHNcmpa
god ('Elohim, 'El, [`Elyon], Shadday, Yahweh; Theos):
I. INTRODUCTION TO THE GENERAL IDEA
1. The Idea in Experience and in Thought
2. Definition of the Idea
3. The Knowledge of God
4. Ethnic Ideas of God
(1) Animism
(2) Fetishism
(3) Idolatry
(4) Polytheism
(5) Henotheism
(6) Pantheism
(7) Deism
(8) Semitic Monolatry
(9) Monotheism
II. THE IDEA OF GOD IN THE OLD TESTAMENT
1. The Course of Its Development
2. Forms of Its Manifestation
(1) The Face or Countenance of God
(2) The Voice and Word of God
(3) The Glory of God
(4) The Angel of God
(5) The Spirit of God
(6) The Name of God
(7) Occasional Forms
3. The Names of God
(1) Generic
(2) Attributive
(3) Yahweh
4. Pre-prophetic Conceptions of God
(1) Yahweh Alone Is the God of Israel
(a) His Early Worship
(b) Popular Religion
(c) Polytheistic Tendencies
(i) Coordination
(ii) Assimilation
(iii) Disintegration
(d) No Hebrew Goddesses
(e) Human Sacrifices
God
(A.S. and Dutch God; Dan. Gud; Ger. Gott), the name of the Divine Being. It is the rendering (1) of the Hebrew ’El, from a word meaning to be strong; (2) of ’Eloah_, plural _’Elohim. The singular form, Eloah, is used only in poetry. The plural form is more commonly used in all parts of the Bible, The Hebrew word Jehovah (q.v.), the only other word generally employed to denote the Supreme Being, is uniformly rendered in the Authorized Version by “LORD,” printed in small capitals. The existence of God is taken for granted in the Bible. There is nowhere any argument to prove it. He who disbelieves this truth is spoken of as one devoid of understanding (Ps. 14:1).
The arguments generally adduced by theologians in proof of the being of God are:
(1.) The a priori argument, which is the testimony afforded by reason.
(good). Throughout the Hebrew Scriptures two chief names are used for the one true divine Being--ELOHIM, commonly translated God in our version, and JEHOVAH, translated Lord . Elohim is the plural of Eloah (in Arabic Allah); it is often used in the short form EL (a word signifying strength , as in EL-SHADDAI, God Almighty, the name by which God was specially known to the patriarchs. (Genesis 17:1; 28:3; Exodus 6:3) The etymology is uncertain, but it is generally agreed that the primary idea is that of strength, power of effect , and that it properly describes God in that character in which he is exhibited to all men in his works, as the creator, sustainer and supreme governor of the world. The plural form of Elohim has given rise to much discussion. The fanciful idea that it…
This name, the derivation of which is uncertain, we give to that eternal, infinite, perfect, and incomprehensible Being, the Creator of all things, who preserves and governs all by his almighty power and wisdom, and is the only proper object of worship. The proper Hebrew name for God is JEHOVAH, which signifies He is. But the Jews, from a feeling of reverence, avoid pronouncing this name, substituting for it, wherever it occurs in the sacred test, the word ADONAI, Lord; except in the expression, ADONAI JEHOVAH, Lord Jehovah, for which they put, ADONAI ELOHIM, Lord God. This usage, which is not without an element of superstition, is very ancient, dating its origin some centuries before Christ; but there is no good ground for assuming its existence in the days of the inspired Old Testament writers. The proper word for God is ELOHIM, which is plural in its form, being thus used to signify…
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/Sp2ms — Noun common masculine plural construct · suffixHNcmpc/Sp2ms
שֶׁ֫מֶן (shemen) refers to fat or oil, particularly olive oil, and includes meanings related to richness and anointing. It is derived from the root word for grease and can also metaphorically describe fertile land. The entries consistently highlight its use in contexts like medicinal applications and anointing.
שֶׁ֫מֶן 192 n.m. fat, oil
base
H8081 שֶׁ֫מֶן fat, oil
8081 shemen sheh'-men
from 8080; grease, especially liquid (as from the olive,
often perfumed); figuratively, richness:--anointing, X fat
(things), X fruitful, oil((-ed)), ointment, olive, + pine.
see HEBREW for 08080
שֶׁ֫מֶן (she.men) — oil.
1) fat, oil
1a) fat, fatness
1b) oil, olive oil
1b1) as staple, medicament or unguent
1b2) for anointing
1c) fat (of fruitful land, valleys) (metaph)
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…
שָׂשׂוֹן (sasown) refers to exultation and rejoicing, encompassing meanings like gladness and cheerfulness. It is derived from a root that emphasizes joy and mirth. The term appears in contexts related to joy and celebration, but no specific verses are cited in the entries.
שָׂשׂוֹן n.m. exultation, rejoicing
base
H8342 שָׂשׂוֹן exultation, rejoicing
8342 sasown saw-sone'
or sason {saw-sone'}; from 7797; cheerfulness; specifically,
welcome:--gladness, joy, mirth, rejoicing.
see HEBREW for 07797
שָׂשׂוֹן (sa.s.von) — rejoicing.
1) gladness, joy, exultation, rejoicing
1a) exultation, joy
HNcmsa — Noun common · masculine singular absoluteHNcmsa
joi (simchah; chara):
1. Terms:
The idea of joy is expressed in the Old Testament by a wealth of synonymous terms that cannot easily be differentiated. The commonest is simchah (1Sa 18:6, etc.), variously translated in English Versions of the Bible "joy," "gladness," "mirth"; from sameah, properly "to be bright," "to shine" (Pr 13:9, "The light of the righteous rejoiceth," literally, "is bright"), but generally used figuratively "to rejoice," "be glad" (Le 23:40 and very frequent).
Other nouns are masos and sason, both from sus, properly "to spring," "leap," hence, "exult," "rejoice"; rinnah, "shouting." "joy"; gil, from verb gil or gul, "to go in a circle," hence, "be excited" (dancing round for joy), "rejoice." In the New…
חָבֵר (chaber) refers to a companion or associate, emphasizing the idea of being united or knit together. It can denote a fellow worshipper or someone who shares a bond with others. The term appears in contexts that highlight companionship and unity.
חָבֵר adj. and n.m. united, associate, companion
adj. united
n. associate, fellow
companion at a particular time
base
H2270 חָבֵר united, associate, companion
2270 chaber khaw-bare'
from 2266; an associate:--companion, fellow, knit together.
see HEBREW for 02266
חָבֵר (cha.ver) — companion.
adj
1) united
n m
2) associate, fellow, worshippers
3) companion
HR/Ncmpc/Sp2ms — Preposition · noun common masculine plural construct · suffixHR/Ncmpc/Sp2ms