Psalms 5:12 — Word Study
WLCכִּֽי־ אַתָּה֮ תְּבָרֵ֪ךְ צַ֫דִּ֥יק יְהוָ֑ה כַּ֝צִּנָּ֗ה רָצ֥וֹן תַּעְטְרֶֽנּוּ׃
BSAto rejoicesâmach allkôl to seek refugechâçâh foreverʻôwlâm to overcomerânan to fenceçâkak uponʻal to rejoiceʻâlats to loveʼâhab nameshêm
| Greek | English | Parsing |
|---|---|---|
| כִּֽי־ | for | Particle |
| אַתָּה֮ | you | Pronoun |
| תְּבָרֵ֪ךְ | you bless | Verb, Piel, imperfect second person masculine singular |
| צַ֫דִּ֥יק | [the] righteous | |
| יְהוָ֑ה | O Yahweh | Noun proper |
| כַּ֝צִּנָּ֗ה | like shield | Preposition, noun common feminine singular absolute |
| רָצ֥וֹן | favor | Noun common, masculine singular absolute |
| תַּעְטְרֶֽנּוּ׃ | you surround him | Verb qal imperfect second person masculine singular, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | For surely You, O LORD, bless the righteous; You surround them with the shield of Your favor. |
| KJV | For thou, LORD, wilt bless the righteous; with favour wilt thou compass him as with a shield. |
| ASV | For thou wilt bless the righteous; O Jehovah, thou wilt compass him with favor as with a shield. |
| YLT | For Thou blessest the righteous, O Jehovah, As a buckler with favour dost compass him! |
| WEB | For you will bless the righteous. Yahweh, you will surround him with favor as with a shield. |
| BBE | For you, Lord, will send a blessing on the upright man; your grace will be round him, and you will be his strength. |
Where they part company is רָצ֥וֹן — see How Translations Differ.
One main clause with additional phrases providing detail about the action and its recipients.
7 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectשָׂמַח
verbכֹּל
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 5:12
Sections marked generated are written from the data on this page rather than by a named author. Everything else — the lexicon entries, the cross references, the manuscript readings, the counts — is quoted from its source unchanged.
Context — A Psalm of Trustgenerated
Psalm 5:12 expresses the psalmist's assurance that the LORD blesses the righteous and provides them with divine protection. This verse is part of a larger context where the psalmist contrasts the fate of the wicked with the blessings bestowed upon the faithful. The surrounding verses emphasize the character of those who trust in God and the consequences for those who oppose Him.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 1:1–3 | Blessed is the man who does not walk in the counsel of the wicked, or set foot on the path of sinners, or sit in the seat of mockers. |
| 2 | Psalm 3:8 | Salvation belongs to the LORD; may Your blessing be on Your people. Selah |
| 3 | Psalm 29:11 | The LORD gives His people strength; the LORD blesses His people with peace. |
| 4 | Psalm 112:1 | Hallelujah! Blessed is the man who fears the LORD, who greatly delights in His commandments. |
| 5 | Psalm 115:13 | He will bless those who fear the LORD— small and great alike. |
The Treasury of Scripture Knowledge — 8 references, hung on the phrase they belong to
The Key Word — רָצ֥וֹן, ra.Tzongenerated
The Hebrew word רָצ֥וֹן (*ra.Tzon*) conveys the idea of favor or goodwill. It is derived from a root meaning to delight, and it encompasses concepts of acceptance and pleasure. In this verse, it describes the favor that God shows to the righteous, highlighting the relationship between divine blessing and moral standing.
This word is significant as it reflects God's disposition towards those who live uprightly. The psalmist assures that the righteous are enveloped in God's favor, which acts as a protective barrier against adversity.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, so the BSB is the wording every comparison below is made against.
Sentence Structuregenerated
The finite verb תְּבָרֵ֪ךְ, you bless, governs the main clause, while the subject אַתָּה, you, is directly addressed. The phrase צַ֫דִּ֥יק, [the] righteous, serves as the object of the verb, indicating who receives the blessing.
The structure emphasizes the direct action of God towards the righteous, with the subsequent phrase כַּ֝צִּנָּ֗ה, like a shield, describing the nature of God's protection as encompassing and secure.
Septuagint Backgroundgenerated
The Septuagint translates תְּבָרֵ֪ךְ with the Greek word εὐλογήσει, which also means to bless. This choice maintains the original intent of bestowing favor and highlights the continuity of meaning across translations.
The use of כַּ֝צִּנָּ֗ה corresponds to the Greek term for shield, indicating a protective quality that is consistent in both the Hebrew and Greek texts.
In plain words — the whole versegenerated
Psalm 5:12 assures us that the LORD blesses the righteous, surrounding them with His protective favor. This verse highlights the contrast between the fate of the wicked and the blessings of those who trust in God.
Frequently Asked Questionsgenerated
To bless the righteous means that God shows them favor and goodwill, granting them protection and support in their lives.
God surrounds the righteous with His favor by providing them with divine protection, much like a shield that guards against harm.
The word 'favor' signifies God's acceptance and delight in the righteous, indicating a special relationship between God and those who live uprightly.
The imagery of a shield represents God's protective nature, ensuring that the righteous are safe from harm and adversity.
Reflection Questionsgenerated
- In what ways have I experienced God's favor in my life?
- How can I strive to live righteously and align myself with God's blessings?
- What does it mean for me to be surrounded by God's protection?
- How can I encourage others to seek God's favor in their lives?
The early church on this verse — how the Fathers read it
Early Church Fathers have commented on this verse, emphasizing God's protective nature and the blessings bestowed upon the faithful.
God is our shield, he is our crown. He protects us as if he were a shield; as God he crowns us. He is our shield; he is our crown.… Let us give thanks to God,Early Church Fathers on Psalms 5 →
Does anyone really crown with a shield, you ask? Surely, he who crowns, crowns with flowers, or with gold or with other crowns.Early Church Fathers on Psalms 5 →
What harm, after all, could come to you from the mockery of human beings, even the whole world, when the Lord of the angels praises and extols you? Just as, consequently, should he not bless you,Early Church Fathers on Psalms 5 →
Commentators on this verse — 7 expositors, verse by verse
Each of these wrote on Psalms 5:12 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleFor thou, Lord, wilt bless the righteous. As he has blessed him with a righteousness, even the righteousness of God imputed to him, by which he is denominated righteous, and with the forgiveness of
Read John Gill on Psalms 5 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryFor thou, LORD, wilt bless the righteous; with favour wilt thou compass him as with a shield. For - the ground of his hope expressed in Psalms 5:7; Psalms 5:11.
Read Robert Jamieson on Psalms 5 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy Biblei.e. Thou art resolved, and hast engaged thyself by promise and covenant, to bless them; and therefore my prayer for them is agreeable to thy will. With favour; with thy love and gracious providence. Wilt thou compass him as with a shield, i.e. keep him safe on every side.
Read Matthew Poole on Psalms 5 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 5:12 For thou, LORD, wilt bless the righteous; with favour wilt thou compass him as [with] a shield.Ver. 12. For thou, Lord, wilt bless the righteous] Yea, the righteous man shall abound with blessings, Proverbs 28:20; yea, God will bless all them that bless him, Genesis 12:3, or that but give him a cup of cold water, Matthew 10:42 With favour] Or, goodwill; Quae praecedit nostram bonam voluntatem, saith Augustine. Wilt thou compass him] Or, encircle him as with a crown, and so make them "higher than the kings of the earth," Psalms 89:27, whose crowns cannot keep their heads from aching, but fill them with cares; which made one king cry out, O vilis pannus, &c. (Val. Max.), and…
Read John Trapp on Psalms 5 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 12. For thou, Lord, wilt bless the righteous] A righteous soul is a peculiar object of God's affectionate regards; and therefore will be a subject of continual blessing. With favour] Literally, Like a shield, thy favour will crown him. God loves such; and this love is their defence. In all places, times and circumstances, it will preserve them. "Keep yourselves," says the apostle, "in the love of God." He who abides in this love need not fear the face of any adversary. Thus ended the morning's devotion of this excellent man: a model by which every Christian may frame his own. ANALYSIS OF THE FIFTH PSALM This Psalm consists of FIVE parts: - I. An introduction, in which he petitions to…
Read AdamClarke on Psalms 5 →CambridgeThe Cambridge Bible for Schools and Colleges12. The R.V. follows the Massoretic punctuation in transferring lord to the second half of the verse: O lord, thou wilt compass him with favour as with a shield. a shield] A buckler, or large shield to protect the whole body. Cp. Psalms 35:2, Psalms 91:4; 1 Samuel 17:7. From 1 Kings 10:16-17 it would seem that the ‘buckler’ (A.V. ‘target’) was about double the size of the ‘shield.’
Read Cambridge on Psalms 5 →Albert Barnes1798–1870Barnes' Notes on the BibleFor thou, Lord, wilt bless the righteous - It is one of the characteristics of God that, while he will punish the wicked, he will show favor to the righteous; while he brings deserved punishment upon
Read Albert Barnes on Psalms 5 →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
For surely You, O LORD, bless the righteous; You surround them with the shield of Your favor.
For you will bless the righteous. Yahweh, you will surround him with favor as with a shield.
For surely You, O LORD, bless the righteous; You surround them with the shield of Your favor.
Certainly you reward the godly, Lord. Like a shield you protect them in your good favor.
Tyndale line
For thou, LORD, wilt bless the righteous; with favour wilt thou compass him as with a shield.
For thou wilt bless the righteous; O Jehovah, thou wilt compass him with favor as with a shield.
For thou wilt bless the righteous; O LORD, thou wilt compass him with favour as with a shield.
For thou, LORD, wilt bless the righteous; with favor wilt thou compass him as with a shield.
For thou Lord wilt blesse the righteous, and with fauour wilt compasse him, as with a shielde.
Strictly literal
For thou, Jehovah, wilt bless the righteous [man]; with favour wilt thou surround him as [with] a shield.
For Thou blessest the righteous, O Jehovah, As a buckler with favour dost compass him!
For You bless the righteous, O YHWH, || Surrounding him with favor as a buckler!
(5:13) For thou wilt bless the righteous, O Lord; as with a shield wilt thou encompass him with favor.
For you will bless the righteous, Yahweh; you will surround them with favor as with a shield.
From the Latin
But let all them be glad that hope in thee: they shall rejoice for ever, and thou shalt dwell in them. And all they that love thy name shall glory in thee:
Simplified
For you, Lord, bless those who live right; you protect them with your shield of love.
For you, Lord, will send a blessing on the upright man; your grace will be round him, and you will be his strength.
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 its wording, with both texts conveying the same essential meaning. The Dead Sea Scrolls provide partial agreements, with some words restored by editors, but the core message of divine blessing and protection remains intact.
כִּֽי־ אַתָּה֮ תְּבָרֵ֪ךְ צַ֫דִּ֥יק יְהוָ֑ה כַּ֝צִּנָּ֗ה רָצ֥וֹן תַּעְטְרֶֽנּוּ׃
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.
[וישמחו] [כול] חסי ב׳כה לעולם ירננו [ותסך] [עלי׳מו] [ויעלצו] [ב׳כה] [אהבי] [שמ׳כה]
3 words on the leather — 1 partly restored, 8 supplied entire by an editor.
[וישמחו] כל חסי ב׳כה [לעולם] [ירננו] [ותסכה] [עלי׳מו] [ויעלצו] [ב׳כה] [אהבי] [שמ׳כה]
3 words on the leather — 9 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 5:12
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.
כִּי (ki) is a conjunction primarily meaning 'that,' 'for,' or 'when.' It indicates causal relationships and can express conditions like 'if' or 'though.' The word is versatile, appearing in various contexts to convey certainty, exception, or concession. Notably, it can combine with other particles to modify its meaning, such as in the phrase כִּי אם־ (ki im), meaning 'that if.'
כִּי conj. that, for, when
that
Of time, when, of the past
elsewhere כִּי has a force approximating to if, though it usu. represents a case as more likely to occur than אִם
when or if, with a concessive force, i.e. though
Because, since
base
כִּי אם־
each part. retaining its independent force, and relating to a different clause:
that if
for if
(About 140 t.) the two particles being closely conjoined, and relating to the same clause—
limiting the prec. clause, except
the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
after an oath, surely
base
כִּי עַל כֵּן forasmuch as
base
H3588a כִּי that, for, when . that
. . Of time, when, of the past
. elsewhere כִּי has a force approximating to if, though it usu. represents a case as more likely to occur than אִם
. when or if, with a concessive force, i.e. though
. Because, since
H3588b כִּי אם־ . each part. retaining its independent force, and relating to a different clause: . that if
. for if
. (About 140 t.) the two particles being closely conjoined, and relating to the same clause— . limiting the prec. clause, except
. the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
. after an oath, surely
H3588c כִּי עַל כֵּן forasmuch as
3588 kiy kee
a primitive particle (the full form of the prepositional
prefix) indicating causal relations of all kinds, antecedent
or consequent; (by implication) very widely used as a relative
conjunction or adverb (as below); often largely modified by
other particles annexed:--and, + (forasmuch, inasmuch,
where-)as, assured(-ly), + but, certainly, doubtless, + else,
even, + except, for, how, (because, in, so, than) that, +
nevertheless, now, rightly, seeing, since, surely, then,
therefore, + (al- )though, + till, truly, + until, when,
whether, while, whom, yea, yet.
כִּי (ki) — for.
1) that, for, because, when, as though, as, because that, but, then, certainly, except, surely, since
1a) that
1a1) yea, indeed
1b) when (of time)
1b1) when, if, though (with a concessive force)
1c) because, since (causal connection)
1d) but (after negative)
1e) that if, for if, indeed if, for though, but if
1f) but rather, but
1g) except that
1h) only, nevertheless
1i) surely
1j) that is
1k) but if
1l) for though
1m) forasmuch as, for therefore
כִּי [אם] (ki im) — that if: except.
1) except if
1a) but if
1b) even though
כִּי [עַל כֵּן] (ki [al ken]) — for as that: since.
1) that, for, because, when, as though, as, because that, but, then, certainly, except, surely, since
1a) that
1a1) yea, indeed
1b) when (of time)
1b1) when, if, though (with a concessive force)
1c) because, since (causal connection)
1d) but (after negative)
HTc — ParticleHTc
for (ki (conjunction), le, from 'el (preposition), and various other words. In the New Testament also the words are various, chiefly gar, kai gar, hoti (conjunctions); anti apo eis dia (accusative), epi (dative and accusative), peri (genitive), pros (genitive and accusative), huper (genitive) (prepositions)): the English Revised Version and the American Standard Revised Version give in many cases more literal or more accurate renderings than those in the King James Version.
In the New Testament the most important preps. from a doctrinal point of view are anti, "face to face," "over against," "instead," "on behalf of," peri, "around," "about," "concerning," huper, "over," "on behalf of." The first has been claimed as stating the substitutionary nature of Christ's sacrifice as contrasted with huper and peri, more frequently used of it. But, although anti in the New Testament often means…
אַתָּ֫ה (attah) is a second-person pronoun in Hebrew, used to address someone directly. It has masculine and feminine forms: אַתָּה for singular masculine, אַתְּ for singular feminine, אַתֶּם for plural masculine, and אַתֵּן for plural feminine. The entries indicate variations in form and usage, reflecting the pronoun's grammatical complexity.
אַתָּ֫ה, אָ֑תָּה pron. 2 s. m. thou
base
אתי, i.e. אתִּי, the older & more original form of אַתְּ thou (fem.)
base
אַתְּ, אָ֑תְּ pron. 2 s. f. thou (fem.)
base
אַתֶּם pron. 2 m. pl. you (masc.)
base
אַתֵּן pron. 2 f. pl. you (fem.)
base
H859a אַתָּ֫ה, אָ֑תָּה pron. 2 s. m. thou H859b אתי, i.e. אתִּי, the older & more original form of אַתְּ thou (fem.) H859c אַתְּ, אָ֑תְּ pron. 2 s. f. thou (fem.) H859d אַתֶּם pron. 2 m. pl. you (masc.) H859e אַתֵּן pron. 2 f. pl. you (fem.)
859 'attah at-taw'
or (shortened); aatta {at-taw'}; or wath {ath}; feminine
(irregular) sometimes nattiy {at-tee'}; plural masculine attem
{at- tem'}; feminine atten {at-ten'}; or oattenah
{at-tay'naw}; or fattennah {at-tane'-naw}; a primitive pronoun
of the second person; thou and thee, or (plural) ye and
you:--thee, thou, ye, you.
אַתָּ֫ה (at.tah) — you(m.s.).
you (second pers. sing. masc.)
אתִּי (ti) — you(f.s.).
you (second pers. sing. fem.)
A grammatical form of at.tah (אַתָּ֫ה "you(m.s.)" H0859A)
אַתְּ (at.te) — you(f.s.).
you (second pers. sing. fem.)
A grammatical form of at.tah (אַתָּ֫ה "you(m.s.)" H0859A)
אַתֶּם (at.tem) — you(m.p.).
you (second pers. pl. masc.)
Aramaic equivalent: an.tun (אַנְתּוּן "you" H0608)
אַתֵּן (at.ten) — you(f.p.).
you (second pers. pl. fem.)
A grammatical form of at.tah (אַתָּ֫ה "you(m.s.)" H0859A)
HPp2ms — PronounHPp2ms
The Hebrew word בָּרַךְ (*barak*) is built from a primitive root meaning 'to kneel' and encompasses a range of meanings including 'to bless' and 'to curse.' It can refer to blessing God or men, as well as the act of kneeling in adoration. The entries note that it can also imply a curse in certain contexts, reflecting a nuanced use in greetings and farewells.
[בָּרַךְ] 329 vb. kneel, bless
Qal
kneel down
bless
Niph. bless oneself
Pi.
bless God, adore with bended knees
God blesses
men bless men
salute, greet, with an invocation of blessing
bless, with the antithetical meaning curse from the greeting in departing, saying adieu to, taking leave of; but rather a blessing overdone and so really a curse as in vulgar English as well as in the Shemitic cognates
Pu.
pass. to be blessed, adored
prospered by God
have prosperity invoked, by Balaam
in gratitude
Hiph. and he made his camel kneel
Hithp. bless oneself, congratulate oneself in his heart
base
H1288 בָּרַךְ kneel, bless .. kneel down
. bless
. bless oneself
. . bless God, adore with bended knees
. God blesses
. men bless men
. salute, greet, with an invocation of blessing
. bless, with the antithetical meaning curse from the greeting in departing, saying adieu to, taking leave of; but rather a blessing overdone and so really a curse as in vulgar English as well as in the Shemitic cognates
. . pass. to be blessed, adored
. prospered by God
. have prosperity invoked, by Balaam
. in gratitude
. and he made his camel kneel
. bless oneself, congratulate oneself in his heart
1288 barak baw-rak'
a primitive root; to kneel; by implication to bless God (as
an act of adoration), and (vice-versa) man (as a benefit);
also (by euphemism) to curse (God or the king, as treason):--X
abundantly, X altogether, X at all, blaspheme, bless,
congratulate, curse, X greatly, X indeed, kneel (down),
praise, salute, X still, thank.
בָּרַךְ (ba.rakh) — to bless.
1) to bless, kneel
1a) (Qal)
1a1) to kneel
1a2) to bless
1b) (Niphal) to be blessed, bless oneself
1c) (Piel) to bless
1d) (Pual) to be blessed, be adored
1e) (Hiphil) to cause to kneel
1f) (Hithpael) to bless oneself
2) (TWOT) to praise, salute, curse
Aramaic equivalent: be.rakh (בְּרַךְ "to bless" H1289)
HVpi2ms — Verb · Piel · imperfect second person masculine singularHVpi2ms
(barakh): This word is found more frequently in the Old Testament than in the New Testament, and is used in different relations.
(1) It is first met in Ge 1:22 at the introduction of animal life upon the earth, where it is written, "And God blessed them, saying, Be fruitful, and multiply," etc. The context furnishes the key to its meaning, which is the bestowal of good, and in this particular place the pleasure and power of increase in kind. Thus it is generally employed in both Testaments, the context always determining the character of the bestowal; for instance (where man is the recipient), whether the good is temporal or spiritual, or both.
Occasionally, however, a different turn is given to it as in Ge 2:3 the King James Version, where it is written, "And God blessed the seventh…
Bless
(1.) God blesses his people when he bestows on them some gift temporal or spiritual (Gen. 1:22; 24:35; Job 42:12; Ps. 45:2; 104:24, 35).
(2.) We bless God when we thank him for his mercies (Ps. 103:1, 2; 145:1, 2).
(3.) A man blesses himself when he invokes God’s blessing (Isa. 65:16), or rejoices in God’s goodness to him (Deut. 29:19; Ps. 49:18).
(4.) One blesses another when he expresses good wishes or offers prayer to God for his welfare (Gen.…
צַדִּיק (tsaddiyq) means just or righteous, covering various aspects such as lawful behavior, moral conduct, and being justified by God. It is derived from a related root and is used to describe individuals who are upright in character and actions.
צַדִּיק 206 adj. just, righteous
base
H6662 צַדִּיק just, righteous
6662 tsaddiyq tsad-deek'
from 6663; just:--just, lawful, righteous (man).
see HEBREW for 06663
צַדִּיק (tsad.diq) — righteous.
1) just, lawful, righteous
1a) just, righteous (in government)
1b) just, right (in one's cause)
1c) just, righteous (in conduct and character)
1d) righteous (as justified and vindicated by God)
1e) right, correct, lawful
HAamsa — HAamsa
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 צִנָּה (*tsinnah*) has meanings related to a hook or barb, coolness, and a large shield. It is derived from a root meaning 'to prick' and can refer to something piercing or protective. The entries highlight its use in contexts like Amos 4:2 for a hook and Proverbs 25:13 for coolness.
H6793a צִנָּה appar. hook, or barb (of fishing-spear?) H6793b צִנָּה coolness H6793c צִנָּה large shield (covering whole body)
6793 tsinnah tsin-naw'
feminine of 6791; a hook (as pointed); also a (large) shield
(as if guarding by prickliness); also cold (as piercing):--
buckler, cold, hook, shield, target.
see HEBREW for 06791
צִנָּה (tsin.nah) — hook.
1) something piercing, hook, barb
1a) meaning uncertain
צִנָּה (tsin.nah) — coolness.
coolness, cold (of snow)
צִנָּה (tsin.nah) — shield.
1) shield, large shield, buckler
1a) shield
HRd/Ncfsa — Preposition · noun common feminine singular absoluteHRd/Ncfsa
sheld.
See ARMOR, IV, 1.
Shield
Used in defensive warfare, varying at different times and under different circumstances in size, form, and material (1 Sam. 17:7; 2 Sam. 1:21; 1 Kings 10:17; 1 Chr. 12:8, 24, 34; Isa. 22:6; Ezek. 39:9; Nahum 2:3).
Used figuratively of God and of earthly princes as the defenders of their people (Gen. 15:1; Deut. 33:29; Ps. 33:20; 84:11). Faith is…
The ordinary shield consisted of a framework of wood covered with leather; it thus admitted of being burnt. (Ezekiel 39:9) It was frequently cased with metal, either brass or copper; its appearance in this case resembled gold when the sun shone on it, 1 Macc. 6:39 and to this, rather than to the practice of smearing blood on the shield we may refer the redness noticed by. Nahum. (Nahum 2:3) The surface of the shield was kept bright by the application of oil as implied in (Isaiah 21:5) The shield was worn on the left arm, to which it was attached by a strap. Shields of state were covered with beaten gold. Shields were suspended about public buildings for ornamental purposes. (1 Kings 10:17) In the metaphorical language of the…
רָצוֹן (ratsown) refers to concepts of goodwill, favor, acceptance, and will. It encompasses ideas of delight, desire, and pleasure, particularly in the context of personal relationships and sacrifices. The word is derived from a root meaning to delight, and it captures both voluntary will and the notion of being acceptable.
רָצוֹן n.[m.] goodwill, favour, acceptance, will
goodwill, favour
acceptance, of persons, offering sacrifice
will, desire, pleasure
base
H7522 רָצוֹן goodwill, favour, acceptance, will . goodwill, favour
. acceptance, of persons, offering sacrifice
. will, desire, pleasure
7522 ratsown raw-tsone'
or ratson {raw-tsone'}; from 7521; delight (especially as
shown):--(be) acceptable(-ance, -ed), delight, desire,
favour, (good) pleasure, (own, self, voluntary) will,
as...(what) would.
see HEBREW for 07521
רָצוֹן (ra.tson) — acceptance.
1) pleasure, delight, favour, goodwill, acceptance, will
1a) goodwill, favour
1b) acceptance
1c) will, desire, pleasure, self-will
HNcmsa — Noun common · masculine singular absoluteHNcmsa
fa'-ver (chen, ratson, with other Hebrew words; charis): Means generally good will, acceptance, and the benefits flowing from these; in older usage it meant also the countenance, hence, appearance. Alternating in English Versions of the Bible with "grace," it is used chiefly of man, but sometimes also of God (Ge 18:3; 30:27; 39:21; Ex 3:21; 2Sa 15:25, "in the eyes of Yahweh," etc.). It is used perhaps in the sense of "countenance" in Pr 31:30, "Favor is deceitful, and beauty is vain" (the King James Version), where for "favor" the Revised Version (British and American) has "grace"; the reference is to external appearance. "Favored" is used in the sense of "appearance" in…
→ See GOD, GRACE OF
עָטַר (atar) is a Hebrew verb meaning to surround or to crown. It can refer to encircling for protection or attack, and it is also used in a figurative sense to denote crowning, either literally or metaphorically. The entries indicate its use in various forms, including Qal, Piel, and Hiphil, with a notable example of crowning in the context of a mother crowning her child.
[עָטַר] vb. surround
base
[עָטַר] vb. denom. crown
Pi. with which his mother crowned him
Hiph. usu. Tyre the crown-bestower
base
H5849a עָטַר surround H5849b עָטַר vb. denom. crown
5849 `atar aw-tar'
a primitive root; to encircle (for attack or protection);
especially to crown (literally or figuratively):--compass,
crown.
עָטַר (a.tar) — to surround.
1) to surround
1a) (Qal) to surround
עָטַר (a.tar) — to crown.
1) to crown, give a crown
1a) (Piel) to crown
1b) (Hiphil) crown-bestower (participle)
HVqi2ms/Sp3ms — Verb qal imperfect second person masculine singular · suffixHVqi2ms/Sp3ms