Psalms 46:7 — Word Study
WLCיְהוָ֣ה צְבָא֣וֹת עִמָּ֑נוּ מִשְׂגָּֽב־ לָ֝נוּ אֱלֹהֵ֖י יַעֲקֹ֣ב סֶֽלָה׃
BSAto roarhâmâh Gentilegôwy to shakemôwṭ kingdommamlâkâh to givenâthan voiceqôwl to meltmûwg landʼerets
| Greek | English | Parsing |
|---|---|---|
| יְהוָ֣ה | Yahweh | Noun proper |
| צְבָא֣וֹת | of hosts | Noun common, feminine plural absolute |
| עִמָּ֑נוּ | [is] with us | Preposition, suffix |
| מִשְׂגָּֽב־ | [is] a refuge | Noun common, masculine singular absolute |
| לָ֝נוּ | of us | Preposition, suffix |
| אֱלֹהֵ֖י | [the] God of | Noun common, masculine plural construct |
| יַעֲקֹ֣ב | Jacob | Noun proper masculine |
| סֶֽלָה׃ | Selah | Particle |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | The LORD of Hosts is with us; the God of Jacob is our fortress. Selah |
| KJV | The LORD of hosts is with us; the God of Jacob is our refuge. Selah. |
| ASV | Jehovah of hosts is with us; The God of Jacob is our refuge. [Selah |
| YLT | Jehovah of Hosts [is] with us, A tower for us [is] the God of Jacob. Selah. |
| WEB | Yahweh of Armies is with us. The God of Jacob is our refuge. Selah. |
| BBE | The Lord of armies is with us; the God of Jacob is our high tower. (Selah.) |
The translations agree on the depiction of God as our fortress, affirming His protective nature.
The sentence is structured with a main clause followed by additional phrases that elaborate on God's identity and role.
8 commentators on this verse
Gill, Jamieson, Trapp, Ellicott & more — read them ›
clause
The sentence as the grammar sees it Open the tree ›
Every word here is used elsewhere in the Old Testament.
Bars are logarithmic — אֵת, the commonest word in the Hebrew Bible, stands about 11,000 times, so a linear scale would leave everything else invisible. Click a row to open that word.
Deep Study — Psalms 46:7
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 — God's Protection in Troubling Timesgenerated
Psalm 46:7 declares that the LORD of Hosts is with His people, emphasizing His role as a protector in times of distress. This psalm highlights the assurance of God's presence amidst chaos, inviting the faithful to trust in His strength and refuge. The surrounding verses illustrate the tumult of nations and the peace God provides, reinforcing the theme of divine support.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 46:11 | The LORD of Hosts is with us; the God of Jacob is our fortress. Selah |
| 2 | Numbers 14:9 | Only do not rebel against the LORD, and do not be afraid of the people of the land, for they will be like bread for us. Their protection has been removed, and the LORD is with us. Do not be afraid of them!” |
| 3 | 2 Chronicles 13:12 | Now behold, God Himself is with us as our head, and His priests with their trumpets sound the battle call against you. O children of Israel, do not fight against the LORD, the God of your fathers, for you will not succeed.” |
| 4 | Isaiah 8:10 | Devise a plan, but it will be thwarted; state a proposal, but it will not happen. For God is with us. ” |
| 5 | Matthew 28:20 | and teaching them to obey all that I have commanded you. And surely I am with you always, even to the end of the age.” |
The Treasury of Scripture Knowledge — 8 references, hung on the phrase they belong to
The Key Word — מִשְׂגָּב, mis.gavgenerated
The noun מִשְׂגָּב (misgab) refers to a high place or stronghold, symbolizing safety and security. It is derived from a root meaning 'to be high' or 'to elevate,' indicating a place of refuge that is elevated above danger.
In this verse, מִשְׂגָּב emphasizes God's role as a protective fortress for His people, suggesting that He provides not only physical safety but also spiritual refuge. The use of this term conveys a sense of trust and reliance on God's strength.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, which uses the term fortress to convey the meaning of מִשְׂגָּב.
Sentence Structuregenerated
The main clause of the verse is governed by the subject יְהוָ֣ה (Yahweh), with a predicate that describes His protective role. The structure emphasizes God's presence with His people, indicated by the prepositional phrase עִמָּ֑נוּ (with us).
The arrangement of the Hebrew words places emphasis on the identity of God as both the LORD of Hosts and the God of Jacob, highlighting His covenant relationship with Israel.
Septuagint Backgroundgenerated
In the Septuagint, the Hebrew יְהוָ֣ה is rendered as κύριος (kyrios), which means 'Lord' and carries the same connotation of authority and divinity. This translation maintains the significance of God's protective nature.
The Greek term used for מִשְׂגָּב is ἔδωκεν (edōken), meaning 'gave,' which may imply that God provides refuge rather than merely being a refuge, suggesting an active role in protection.
In plain words — the whole versegenerated
Psalm 46:7 tells us that the LORD of Hosts is with His people, the God of Jacob, serving as their fortress. This verse assures believers of God's presence and protection in times of trouble.
Frequently Asked Questionsgenerated
It means that God, who commands the heavenly armies, is present with His people, providing strength and protection.
Jacob represents the people of Israel, highlighting God's covenant relationship and faithfulness to His chosen people.
The term 'fortress' signifies a place of safety and strength, indicating that God is a reliable refuge for those who trust in Him.
Selah is a musical term indicating a pause for reflection, inviting the reader or listener to contemplate the significance of God's protection.
Reflection Questionsgenerated
- In what ways have I experienced God's presence as my fortress in difficult times?
- How can I remind myself of God's protection when facing challenges?
- What does it mean to me personally that God is described as the God of Jacob?
- How can I encourage others to trust in God's protection as expressed in this psalm?
The early church on this verse — how the Fathers read it
Early Church Fathers referenced this verse to discuss God's protective nature, emphasizing His role as the God of Jacob.
Our protector, he says, is not another God besides him who was handed down by the prophets. But [he is] the God of Jacob, who spoke in an oracle to his servant, “I am the God of Abraham, the God of Isaac and the God of Jacob.”Early Church Fathers on Psalms 46 →
"The Lord of Hosts is with us; the God of Jacob is our taker up" [Psalms 46:7].Early Church Fathers on Psalms 46 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Psalms 46:7 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleThe Lord of hosts [is] with us,.... The Targum is, "the Word of the Lord of hosts".
Read John Gill on Psalms 46 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryThe LORD of hosts is with us; the God of Jacob is our refuge. Selah. The Lord of hosts is with us; the God of Jacob is our refuge. So Isaiah 7:14; Isaiah 8:10.
Read Robert Jamieson on Psalms 46 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 46:7 The LORD of hosts [is] with us; the God of Jacob [is] our refuge. Selah.Ver. 7. The Lord of hosts is with us] Even the Lord, who commandeth far other hosts and armies than the enemy hath any; and this they shall see by our spiritual security. The God of Jacob is our refuge] Heb. our high tower, such as our enemies cannot come at. When he calleth him the God of Jacob he hath respect to the promises, saith Vatablus; God’ s power and goodness are the Church’ s Jachin and Boaz.
Read John Trapp on Psalms 46 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(7) Lord of hosts.—See Note on Psalms 24:10. Refuge.—Rightly in the margin with idea of height, as giving security.
Read Charles John Ellicott on Psalms 46 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 7. The Lord of hosts is with us] We, feeble Jews, were but a handful of men; but the Lord of hosts - the God of armies, was on our side. Him none could attack with hope of success, and his legions could not be over-thrown. The God of Jacob] The God who appeared to Jacob in his distress, and saved him out of all his troubles, appeared also for us his descendants, and has amply proved to us that he has not forgotten his covenant.
Read AdamClarke on Psalms 46 →CambridgeThe Cambridge Bible for Schools and Colleges7. The refrain corresponds to Isaiah’s watchword Immanuel, ‘God is with us’ (Isaiah 7:14; Isaiah 8:8; Isaiah 8:10). The name Jehovah is retained (or has been restored) here even in the Elohistic collection in the familiar title Jehovah of hosts. This great title Jehovah Tsebβτth or ‘Lord of hosts’ was characteristic of the regal and prophetic period. Originally it may have designated Jehovah as “the God of the armies of Israel” (1 Samuel 17:45), Who went forth with His people’s hosts to battle (Psalms 44:9; Psalms 60:10). But as the phrase “host of heaven” was used for the celestial bodies (Genesis 2:1), and celestial beings (1 Kings 22:19), the meaning of the title was extended to…
Read Cambridge on Psalms 46 →Albert Barnes1798–1870Barnes' Notes on the BibleThe Lord of hosts - The God commanding, ordering, marshalling the hosts of heaven - the angels, and the starry worlds. See the notes at Isaiah 1:9. Compare Psalms 24:10.
Read Albert Barnes on Psalms 46 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible7. A refrain, as in Psalms 46:1; Psalms 46:11, which see.
Read Daniel Denison Whedon on Psalms 46 →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
The LORD of Hosts is with us; the God of Jacob is our fortress. Selah
Yahweh of Armies is with us. The God of Jacob is our refuge. Selah.
The LORD of Hosts is with us; the God of Jacob is our fortress. Selah
The Lord who commands armies is on our side! The God of Jacob is our protector! (Selah)
Tyndale line
The LORD of hosts is with us; the God of Jacob is our refuge. Selah.
Jehovah of hosts is with us; The God of Jacob is our refuge. [Selah
The LORD of hosts is with us; the God of Jacob is our refuge. Selah
The LORD of hosts is with us; the God of Jacob is our refuge. Selah.
The Lord of hostes is with vs: the God of Iaakob is our refuge. Selah.
Strictly literal
Jehovah of hosts is with us; the God of Jacob is our high fortress. Selah.
Jehovah of Hosts [is] with us, A tower for us [is] the God of Jacob. Selah.
YHWH of Hosts [is] with us, || The God of Jacob [is] a tower for us. Selah.
(46:8) The Lord of hosts is with us; a defense unto us is the God of Jacob. Selah.
Yahweh of hosts is with us; the God of Jacob is our refuge. Selah
From the Latin
Sing praises to our God, sing ye: sing praises to our king, sing ye.
Simplified
The Lord Almighty is with us; the God of Jacob protects us. Selah.
The Lord of armies is with us; the God of Jacob is our high tower. (Selah.)
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the MACULA Hebrew treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran
The Masoretic Text and the Septuagint agree closely, with all words matched between the two. This consistency reinforces the understanding of God's protective role as expressed in the psalm.
יְהוָ֣ה צְבָא֣וֹת עִמָּ֑נוּ מִשְׂגָּֽב־ לָ֝נוּ אֱלֹהֵ֖י יַעֲקֹ֣ב סֶֽלָה׃
8 of the 8 words are matched. This is the word-by-word correspondence, not the Septuagint's own sentence — its word order and its articles are its own.
Four traditions, not one. “On the leather” means the letters physically survive on the scroll, as against letters an editor has supplied to fill a hole in it — a restoration is a scholar’s reading, not a reading of the manuscript. Words in [square brackets] are supplied; the notes count them apart from what survives.
The map of this verse — what each word keeps company with
This is a map of two things, both counted rather than judged. Company kept: which words stand within three words of each of these, anywhere in the Hebrew Bible — the thicker the line, the more often the pair meet compared with chance. Built from: the words a word is made out of, taken from its own Strong’s entry. It is not a map of meaning: nothing here claims two words mean the same thing. Click any circle to see the numbers behind it.
Lexicons — every word in Psalms 46:7
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.
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
The Hebrew word צָבָא (*tsaba'*) primarily means 'army' or 'warfare,' encompassing organized groups for battle, divine hosts, and even celestial bodies. It can also refer to service or duty in a military context. The term appears in various forms, including צְבָאוֹת (*tsaba'ot*), which denotes the 'hosts' of the Lord, particularly in relation to God's role in warfare.
צָבָא 485 n.m. army, war, warfare
army, host
war, warfare, service
service
צְבָאוֹת, in name of י׳ as God of war, prob. first in time of warlike David (some connect with sacred ark, but ark older)
base
H6635a צָבָא army, war, warfare . army, host
. war, warfare, service
. service
H6635b צְבָאוֹת army, war, warfare . army, host
. war, warfare, service
. service
. צְבָאוֹת, in name of י׳ as God of war, prob. first in time of warlike David (some connect with sacred ark, but ark older)
6635 tsaba' tsaw-baw'
or (feminine) tsbadah {tseb-aw-aw'}; from 6633; a mass of
persons (or figuratively, things), especially reg. organized
for war (an army); by implication, a campaign, literally or
figuratively (specifically, hardship, worship):--appointed
time, (+) army, (+) battle, company, host, service, soldiers,
waiting upon, war(-fare).
see HEBREW for 06633
צָבָא (tsa.va) — army.
: army
1) that which goes forth, army, war, warfare, host
1a) army, host
1a1) host (of organised army)
1a2) host (of angels)
1a3) of sun, moon, and stars
1a4) of whole creation
1b) war, warfare, service, go out to war
1c) service
צָבָא (tsa.va) — Hosts.
The Hosts (of the Lord)
Another name of ye.ho.vah (יהוה "LORD" H3068G)
צָבָא (tsa.va) — army: war.
: war
1) that which goes forth, army, war, warfare, host
1a) army, host
1a1) host (of organised army)
1a2) host (of angels)
1a3) of sun, moon, and stars
1a4) of whole creation
1b) war, warfare, service, go out to war
1c) service
צָבָא (tsa.va) — army: duty.
: duty
1) that which goes forth, army, war, warfare, host
1a) army, host
1a1) host (of organised army)
1a2) host (of angels)
1a3) of sun, moon, and stars
1a4) of whole creation
1b) war, warfare, service, go out to war
1c) service
HNcfpa — Noun common · feminine plural absoluteHNcfpa
עִם (im) is a preposition meaning 'with' and covers a range of relationships, including companionship, locality, and possession. It can imply actions done jointly, equality, or even opposition in contexts like combat. The related form מֵעִם (me.im) means 'from with' or 'beside.' The entries reflect various nuances but do not present significant disagreement.
עִם prep. with
of fellowship and companionship
of aid
Of actions done jointly with another
If the common action be of the nature of a contest or combat, with in the sense of against
Of dealing with a person, or of the relation in which one stands with, or towards, another
Of a common lot together with the wicked
Of equality or resemblance generally aid
Of time, as long as
Of a locality, close to, beside
Of persons, עִם is spec.
in the house or family or service of
In possession of
In the custody or care of
Beside = except
With = friendly with
Idiom. of a thought or purpose present with one
Metaph. together with = in spite of, notwithstanding
base
מֵעִם 72 from with or beside
base
H5973a עִם with . of fellowship and companionship
. Of a locality, close to, beside
. Of persons, עִם is spec. . in the house or family or service of
. In possession of
. In the custody or care of
. Beside = except
. With = friendly with
. Idiom. of a thought or purpose present with one
. Metaph. together with = in spite of, notwithstanding
H5973b מֵעִם from with, beside
5973 `im eem
from 6004; adverb or preposition, with (i.e. in conjunction
with), in varied applications; specifically, equally with;
often with prepositional prefix (and then usually
unrepresented in English):--accompanying, against, and, as (X
long as), before, beside, by (reason of), for all, from
(among, between), in, like, more than, of, (un-)to,
with(-al).
see HEBREW for 06004
עִם (im) — with.
1) with
1a) with
1b) against
1c) toward
1d) as long as
מֵעִם (me.im) — from with.
1a) beside, except
1b) in spite of
HR/Sp1bp — Preposition · suffixHR/Sp1bp
US, pronoun objective case of we.
Give us this day our daily bread.
Us , pron. [OE. us, AS. s; akin to OFries. & OS. s, D. ons, G. uns, Icel. & Sw. oss, Dan. os, Goth. uns, L. nos we, us, Gr. we, Skr. nas us. . Cf. Nostrum, Our.] The persons speaking, regarded as an object; ourselves; — the objective case of we. See We. “Tell us a tale.” Chaucer.
Give us this day our daily bread. Matt. vi. 11.
Us, pron. oblique case of we
מִשְׂגָּב (misgab) refers to a secure height or retreat, often understood as a refuge or stronghold. It can denote a lofty or inaccessible place, and is specifically mentioned as a location in Moab in Jeremiah 48:1. The term emphasizes both physical elevation and the concept of safety.
ref
H4869a מִשְׂגָּב secure height, retreat H4869b מִשְׂגָּב in Moab
4869 misgab mis-gawb'
from 7682; properly, a cliff (or other lofty or inaccessible
place); abstractly, altitude; figuratively, a refuge:--
defence, high fort (tower), refuge, Misgab, a place in
Moab:--Misgab.
see HEBREW for 07682
מִשְׂגָּב (mis.gav) — high refuge.
1) high place, refuge, secure height, retreat
1a) stronghold
1b) refuge (of God)
מִשְׂגָּב (mis.gav) — Misgab.
Word sometimes translated as a name, only mentioned at Jer.48.1
§ Misgab = "height"
a place in Moab
HNcmsa — Noun common · masculine singular absoluteHNcmsa
ref'-uj: A place of resort and safety. The principal words in the Old Testament are machceh (Ps 14:6; 46:1; 62:7,8; Isa 4:6, etc.), and manoc (2Sa 22:3; Ps 59:16, etc.), both applied chiefly to God as a "refuge" for His people. For the King James Version "refuge" in De 33:27, the Revised Version (British and American) has "dwelling-place," and in Ps 9:9, "high tower." Conversely, the Revised Version (British and American) has "refuge" for the King James Version "shelter" in Ps 61:3, and "hope" in
→ CITIES OF
From the avenger of blood Ex 21:13,14; Nu 35:11-32; De 4:41-43; 19:2-13; Jos 20:1-6
נוּ (nu) — us.
Personal object pronoun - suffix for propositions and verbs without an object: 1st person plural
HR/Sp1bp — Preposition · suffixHR/Sp1bp
US, pronoun objective case of we.
Give us this day our daily bread.
Us , pron. [OE. us, AS. s; akin to OFries. & OS. s, D. ons, G. uns, Icel. & Sw. oss, Dan. os, Goth. uns, L. nos we, us, Gr. we, Skr. nas us. . Cf. Nostrum, Our.] The persons speaking, regarded as an object; ourselves; — the objective case of we. See We. “Tell us a tale.” Chaucer.
Give us this day our daily bread. Matt. vi. 11.
Us, pron. oblique case of we
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
סֶ֫לָה (selah) means to lift up or exalt. It is primarily recognized as a musical term indicating a pause or interruption, often found in the Psalms. The word is derived from a root meaning 'suspension' and appears frequently in the context of music, suggesting accentuation.
סֶ֫לָה vb. lift up, or exalt;—this interpr. agrees with usage: 71 t. in 39 ψψ, 3 t. Hb 3
base
H5542 סֶ֫לָה lift up, or exalt
5542 celah seh'-law
from 5541; suspension (of music), i.e. pause:--Selah.
see HEBREW for 05541
סֶ֫לָה (se.lah) — Selah.
§ 1) to lift up, exalt
1a) Selah
1a1) a technical musical term probably showing accentuation, pause, interruption
HTj — ParticleHTj
se'-la.
See MUSIC, II, 1.
Selah
A word frequently found in the Book of Psalms, and also in Hab. 3:9, 13, about seventy-four times in all in Scripture. Its meaning is doubtful. Some interpret it as meaning “silence” or “pause;” others, “end,” “a louder strain,” “piano,” etc. The LXX. render the word by daplasma i.e., “a division.”
This word, which is found only in the poetical books of the Old Testament, occurs seventy-one times in the Psalms and three times in Habakkuk. It is probably a term which had a meaning in the musical nomenclature of the Hebrews, though what that meaning may have been is now a matter of pure conjecture. (Gesenius and Ewald and others think it has much the same meaning as our interlude,--a pause in the voices singing, while the instruments perform alone.)
A musical term which occurs seventy-three times in the Psalms, and is found also in Hab 3:3,9,13. It usually occurs at the end of a period or apostrophe, but sometimes at the end only of a clause. This difficult word, it is now generally believed, was a direction for a meditative pause in the singing of a psalm, during which perhaps there was an instrumental interlude.