Psalms 48:3 — Word Study
WLCאֱלֹהִ֥ים בְּאַרְמְנוֹתֶ֗יהָ נוֹדַ֥ע לְמִשְׂגָּֽב׃
BSAbeautifulyâpheh elevationnôwph△ rejoicingmâsôws allkôl landʼerets mountainhar ZionTsîyôwn flankyᵉrêkâh Zaphontsâphôwn townqiryâh King'smelek manyrab
| Greek | English | Parsing |
|---|---|---|
| אֱלֹהִ֥ים | God | Noun common, masculine plural absolute |
| בְּאַרְמְנוֹתֶ֗יהָ | [is] in fortresses its | Preposition, noun common feminine plural construct, suffix |
| נוֹדַ֥ע | he has made himself known | Verb, Niphal, perfect third person masculine singular |
| לְמִשְׂגָּֽב׃ | to a refuge | Preposition, noun common masculine singular absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | God is in her citadels; He has shown Himself to be a fortress. |
| KJV | God is known in her palaces for a refuge. |
| ASV | God hath made himself known in her palaces for a refuge. |
| YLT | God in her high places is known for a tower. |
| WEB | God has shown himself in her citadels as a refuge. |
| BBE | In its buildings God is seen to be a high tower. |
Where they part company is נוֹדַ֥ע — see How Translations Differ.
The main clause is followed by a verb phrase and a prepositional phrase, indicating God's presence and purpose.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectיָפֶה
verbהַ
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 48:3
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 — The Strength of Ziongenerated
Psalm 48:3 describes God’s presence in the citadels of Zion, emphasizing His role as a protector and stronghold for His people. The psalm reflects on the beauty and security of Zion, which is likened to the peaks of Zaphon, a metaphor for its exalted status among cities. The surrounding verses reinforce the theme of divine protection against adversaries, illustrating the joy and strength found in God’s presence.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 76:1–5 | God is known in Judah; His name is great in Israel. |
| 2 | Psalm 125:1 | Those who trust in the LORD are like Mount Zion. It cannot be moved; it abides forever. |
| 3 | 2 Chronicles 12:7 | When the LORD saw that they had humbled themselves, the word of the LORD came to Shemaiah, saying, “They have humbled themselves; I will not destroy them, but will soon grant them deliverance. My wrath will not be poured out on Jerusalem through Shishak. |
| 4 | 2 Chronicles 14:9–15 | Then Zerah the Cushite came against them with an army of 1,000,000 men and 300 chariots, and they advanced as far as Mareshah. |
| 5 | 2 Chronicles 20:1–37 | After this, the Moabites and Ammonites, together with some of the Meunites, came to make war against Jehoshaphat. |
The Treasury of Scripture Knowledge — 8 references, hung on the phrase they belong to
The Key Word — אֱלֹהִ֥ים, 'E.lo.Himgenerated
The word אֱלֹהִ֥ים (elohiym) is a plural noun that often refers to the one supreme God. It conveys majesty and power, encompassing divine beings and rulers. In this verse, it underscores God's sovereignty and protective nature over Zion.
The parsing as a masculine plural absolute indicates that it is used in a collective sense, referring to the fullness of God's divine nature and authority. This term is foundational in understanding the character of God as both creator and protector.
How Translations Differ — measured against the Berean Standard Biblegenerated
The verse is rendered in the Berean Standard Bible, which uses God for אֱלֹהִ֥ים and citadels for בְּאַרְמְנוֹתֶ֗יהָ.
Sentence Structuregenerated
The structure of the verse centers around the finite verb נוֹדַ֥ע (he has made known), which is the main action. The subject אֱלֹהִ֥ים (God) is positioned at the beginning, emphasizing His role as the protector.
The prepositional phrase בְּאַרְמְנוֹתֶ֗יהָ (in her citadels) follows the subject, indicating where God is present, and the phrase לְמִשְׂגָּֽב (to a refuge) describes the purpose of His presence.
Septuagint Backgroundgenerated
The Septuagint translates אֱלֹהִ֥ים as θεός (Theos), maintaining the sense of divinity. The choice of πάσης for בְּאַרְמְנוֹתֶ֗יהָ suggests a broader interpretation of God's protective presence in all fortresses.
This rendering aligns with the overall theme of divine protection, while also reflecting the Greek understanding of God’s omnipresence.
In plain words — the whole versegenerated
Psalm 48:3 tells us that God is present in the strongholds of Zion, showing Himself as a refuge. This verse emphasizes God's protective nature and the strength found in His presence.
Frequently Asked Questionsgenerated
It signifies God's protective presence in Zion, indicating that He is a source of strength and safety for His people.
God demonstrates His strength and reliability, providing a safe haven for those who seek refuge in Him.
Zion is portrayed as a place of divine presence and protection, making it a source of joy for the earth.
This verse reveals God as a powerful protector, emphasizing His ability to provide safety and refuge to His people.
Reflection Questionsgenerated
- In what ways have I experienced God's protection in my life?
- How can I find refuge in God during difficult times?
- What does it mean for me to recognize God as my fortress?
- How can I share the message of God's protection with others?
The early church on this verse — how the Fathers read it
Theodoret of Cyrus comments on this verse, emphasizing the unity of the church and God's protective presence throughout the world.
On the one hand, there is one church throughout all land and sea; thus we say in prayer, For the holy, single, universal and apostolic church, from one end of the world to the other.Early Church Fathers on Psalms 48 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Psalms 48:3 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleGod is known in her palaces for a refuge. As there were palaces in Jerusalem; see Psalms 48:13; so there are in the church of Christ; every place in it is a palace fit for a king; and everyone that
Read John Gill on Psalms 48 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryGod is known in her palaces for a refuge. God is known in her palaces for a refuge - literally, 'a high place,' as in Psalms 46:7; Psalms 46:11.
Read Robert Jamieson on Psalms 48 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleGod is known to his people by sensible and long experience, and to all neighbouring nations by their own observation. In her palaces, i. e in the habitations, or to the inhabitants of that city. Possibly he may here point at the king’ s palace and the temple, which was the palace of the King of heaven; which two palaces God did in a singular manner protect, and by protecting them he protected the whole city and people. For a refuge; under whose shadow we are more safe and secure, than other cities are with their great rivers and impregnable fortifications.
Read Matthew Poole on Psalms 48 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 48:3 God is known in her palaces for a refuge.Ver. 3. God is known in her palaces for a refuge] As the city was an ornament to the whole country, so was God to the city, as being a common refuge to both; and as having his holy temple there, not a professed sanctuary for impiety, as Florus spitefully styled it, but far better deserving than Numa’ s new temple in Rome did, to be called πιστοωςκαιειρηνηςιερον, the sacrary of faith and peace, where the true God was truly worshipped, and found to be a very present help in trouble, the best bulwark.
Read John Trapp on Psalms 48 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(3) Refuge.—See Note, Psalms 46:1. Prominence should be given to the idea of security from height. We might render, “God among her castles is known as a high and secure tower.”
Read Charles John Ellicott on Psalms 48 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 3. God is known in her palaces for a refuge.] All those who worship there in spirit and truth, find God for their refuge. But the words may be understood: God is known for the defence of her palaces; and with this view of the subject agree the three following verses.
Read AdamClarke on Psalms 48 →CambridgeThe Cambridge Bible for Schools and Colleges3–8. Jehovah’s revelation of Himself as Zion’s protector in the recent discomfiture of her enemies.
Read Cambridge on Psalms 48 →Albert Barnes1798–1870Barnes' Notes on the BibleGod is known in her palaces - The word rendered “palaces” here means properly a fortress, castle, or palace, so called from its height, from a verb, ארם 'âram, meaning to elevate, to lift up.
Read Albert Barnes on Psalms 48 →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
God is in her citadels; He has shown Himself to be a fortress.
God has shown himself in her citadels as a refuge.
God is in her citadels; He has shown Himself to be a fortress.
God is in its fortresses; he reveals himself as its defender.
Tyndale line
God is known in her palaces for a refuge.
God hath made himself known in her palaces for a refuge.
God hath made himself known in her palaces for a refuge.
God is known in her palaces for a refuge.
In the palaces thereof God is knowen for a refuge.
Strictly literal
God is known in her palaces as a high fortress.
God in her high places is known for a tower.
God is known for a tower in her high places.
(48:4) God is become known in her palaces as a defence.
God has made himself known in her palaces as a refuge.
From the Latin
All you that are earthborn, and you sons of men: both rich and poor together.
Simplified
God himself is in the city's fortresses; he is recognized as its defender.
In its buildings God is seen to be a high tower.
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 aligns with the Septuagint in meaning, as both affirm God’s presence in the citadels. The Dead Sea Scrolls, however, show some textual restoration, indicating variations in wording but not in the core message of divine protection.
אֱלֹהִ֥ים בְּאַרְמְנוֹתֶ֗יהָ נוֹדַ֥ע לְמִשְׂגָּֽב׃
4 of the 4 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.
[יפה] [נוף] [משוש] [כול] [הארץ] [הר] [ציון] [ירכתי] [צפון] קרית מלך [רב]
nothing on the leather here — 2 partly restored, 10 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 48:3
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.
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)
HNcmpa — 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…
אַרְמוֹן (armown) refers to a citadel, castle, or palace, indicating a structure that is elevated or fortified. This term is primarily found in the prophetic books of the Old Testament, particularly in Amos and Jeremiah, and it is noted that it was not used before the royal period. The entries consistently emphasize its meanings related to fortifications and royal residences.
אַרְמוֹן n.m. citadel—citadel, castle, palace, not used before royal period, mostly in prophets, esp. common in Am & Je
base
H759 אַרְמוֹן citadel—citadel, castle, palace, not used before royal period, mostly in prophets, esp. common in Am & Je
759 'armown ar-mone'
from an unused root (meaning to be elevated); a citadel (from
its height):--castle, palace. Compare 2038.
see HEBREW for 02038
אַרְמוֹן (ar.mon) — citadel: palace.
: palace
citadel, palace, fortress
Also means: ar.mon (אַרְמוֹן ": fortress" H0759H)
אַרְמוֹן (ar.mon) — citadel: fortress.
: palace
citadel, palace, fortress
A sub-meaning of ar.mon (אַרְמוֹן ": palace" H0759)
HR/Ncfpc/Sp3fs — Preposition · noun common feminine plural construct · suffixHR/Ncfpc/Sp3fs
יָדַע (yada`) is a Hebrew verb meaning 'to know,' encompassing a wide range of senses including perception, recognition, and experience. It can refer to knowing someone intimately or being skilled in a task. The word has various forms, indicating actions such as making known or being made known. Lexicons note its use in both literal and figurative contexts, but there is no significant disagreement among them.
יָדַע 943 vb. know
Qal
know, learn to know
perceive
perceive and see; find out and discern
discriminate, distinguish
know by experience
recognize, admit, acknowledge, confess
consider
not know = not expect
know a person, be acquainted with
know a person carnally, of sexual intercourse
know how, to do a thing, be able to do it
be skilful in
abs. have knowledge, be wise
Niph.
be made known, be or become known, of things
make oneself known of pers.
be perceived
be instructed
Pi. cause to know
Pu. known
Hiph. make known, declare
Hoph. made known
Hithp. make oneself known
base
H3045 יָדַע know .. . know, learn to know
. perceive
. perceive and see; find out and discern
. discriminate, distinguish
. know by experience
. recognize, admit, acknowledge, confess
. consider
. not know = not expect
. know a person, be acquainted with
. know a person carnally, of sexual intercourse
. . know how, to do a thing, be able to do it
. be skilful in
. abs. have knowledge, be wise
. . be made known, be or become known, of things
. make oneself known of pers.
. be perceived
. be instructed
. cause to know
. known
. make known, declare
. made known
. make oneself known
3045 yada` yaw-dah'
a primitive root; to know (properly, to ascertain by seeing);
used in a great variety of senses, figuratively, literally,
euphemistically and inferentially (including observation,
care, recognition; and causatively, instruction, designation,
punishment, etc.) (as follow):--acknowledge, acquaintance(-ted
with), advise, answer, appoint, assuredly, be aware,
(un-)awares, can(-not), certainly, comprehend, consider, X
could they, cunning, declare, be diligent, (can, cause to)
discern, discover, endued with, familiar friend, famous, feel,
can have, be (ig-)norant, instruct, kinsfolk, kinsman, (cause
to let, make) know, (come to give, have, take) knowledge, have
(knowledge), (be, make, make to be, make self) known, + be
learned, + lie by man, mark, perceive, privy to, X
prognosticator, regard, have respect, skilful, shew, can (man
of) skill, be sure, of a surety, teach, (can) tell,
יָדַע (ya.da) — to know.
1) to know
1a) (Qal)
1a1) to know
1a1a) to know, learn to know
1a1b) to perceive
1a1c) to perceive and see, find out and discern
1a1d) to discriminate, distinguish
1a1e) to know by experience
1a1f) to recognise, admit, acknowledge, confess
1a1g) to consider
1a2) to know, be acquainted with
1a3) to know (a person carnally)
1a4) to know how, be skilful in
1a5) to have knowledge, be wise
1b) (Niphal)
1b1) to be made known, be or become known, be revealed
1b2) to make oneself known
1b3) to be perceived
1b4) to be instructed
1c) (Piel) to cause to know
1d) (Poal) to cause to know
1e) (Pual)
1e1) to be known
1e2) known, one known, acquaintance (participle)
1f) (Hiphil) to make known, declare
1g) (Hophal) to be made known
1h) (Hithpael) to make oneself known, reveal oneself
Aramaic equivalent: ye.da (יְדַע "to know" H3046)
HVNp3ms — Verb · Niphal · perfect third person masculine singularHVNp3ms
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
HR/Ncmsa — Preposition · noun common masculine singular absoluteHR/Ncmsa
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