Psalms 68:17 — Word Study
WLCרֶ֤כֶב אֱלֹהִ֗ים רִבֹּתַ֣יִם אַלְפֵ֣י שִׁנְאָ֑ן אֲדֹנָ֥י בָ֝֗ם סִינַ֥י בַּקֹּֽדֶשׁ׃
BSAof Godʼĕlôhîym [Elohim, the supreme God]
| Greek | English | Parsing |
|---|---|---|
| רֶ֤כֶב | [the] chariotry of | Noun common, masculine singular construct |
| אֱלֹהִ֗ים | God | Noun common, masculine plural absolute |
| רִבֹּתַ֣יִם | [is] twice ten thousand | Noun common, both dual absolute |
| אַלְפֵ֣י | thousands of | Noun common, both plural construct |
| שִׁנְאָ֑ן | repetition[s] | Noun common, masculine singular absolute |
| אֲדֹנָ֥י | [the] Lord | Noun proper |
| בָ֝֗ם | [is] among them | Preposition, suffix |
| סִינַ֥י | Sinai | Noun proper |
| בַּקֹּֽדֶשׁ׃ | [is] in holiness | Preposition, noun common masculine singular absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | The chariots of God are tens of thousands— thousands of thousands are they; the Lord is in His sanctuary as He was at Sinai. |
| KJV | The chariots of God are twenty thousand, even thousands of angels: the Lord is among them, as in Sinai, in the holy place. |
| ASV | The chariots of God are twenty thousand, even thousands upon thousands: The Lord is among them, as in Sinai, in the sanctuary. |
| YLT | The chariots of God [are] myriads, thousands of changes, The Lord [is] among them, in Sinai, in the sanctuary. |
| WEB | The chariots of God are tens of thousands and thousands of thousands. The Lord is among them, from Sinai, into the sanctuary. |
| BBE | The war-carriage of God is among Israel's thousands; the Lord has come from Sinai to the holy place. |
The translations agree on the meaning of רֶ֤כֶב as 'chariots' or 'war-carriage'.
The sentence is structured around a main clause with additional phrases that elaborate on the subject and predicate.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
The sentence as the grammar sees it Open the tree ›
1 of 9 occurs nowhere else in the Old Testament — a word chosen on purpose.
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 68:17
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 Majesty and Presencegenerated
Psalm 68:17 reflects on the overwhelming might of God, depicted through the imagery of His chariots, which are described as being in vast numbers. The psalmist emphasizes God's presence in His sanctuary, linking it to the historical moment at Sinai, where He revealed Himself to His people. This verse serves as a reminder of God's power and His desire to dwell among His people, as seen in the surrounding verses that celebrate His greatness and care for His creation.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 18:10 | He mounted a cherub and flew; He soared on the wings of the wind. |
| 2 | Deuteronomy 33:2 | He said: “The LORD came from Sinai and dawned upon us from Seir; He shone forth from Mount Paran and came with myriads of holy ones, with flaming fire at His right hand. |
| 3 | 2 Kings 2:11 | As they were walking along and talking together, suddenly a chariot of fire with horses of fire appeared and separated the two of them, and Elijah went up into heaven in a whirlwind. |
| 4 | 2 Kings 6:16–17 | “Do not be afraid,” Elisha answered, “for those who are with us are more than those who are with them.” |
| 5 | Ezekiel 1:15–28 | When I looked at the living creatures, I saw a wheel on the ground beside each creature with its four faces. |
The Treasury of Scripture Knowledge — 11 references, hung on the phrase they belong to
The Key Word — רֶ֤כֶב, Re.khevgenerated
The word רֶ֤כֶב (rekhev) refers to a chariot or vehicle, often associated with war or transport. Its use here emphasizes the grandeur and multitude of God's heavenly forces, suggesting a powerful and divine army.
The noun is in the masculine singular construct form, indicating its role in describing the collective chariotry of God. This term captures not only the physical vehicles but also the idea of divine movement and action in the world.
How Translations Differ — measured against the Berean Standard Biblegenerated
All translations agree on the meaning of רֶ֤כֶב as 'chariots' or 'war-carriage', emphasizing God's might.
Sentence Structuregenerated
The structure of the verse is centered around the finite verb that describes the subject, which is 'the chariots of God.' The main clause presents the subject followed by a series of phrases that elaborate on the extent of God's chariots and His presence.
The use of a noun phrase as the subject emphasizes the multitude of God's chariots, while the prepositional phrase at the end connects God's presence in His sanctuary to the historical context of Sinai.
Septuagint Backgroundgenerated
In the Septuagint, the word רֶ֤כֶב is rendered as ὄρη (orē), which can mean 'mountains' or 'hills.' This choice may suggest a broader interpretation of God's majesty, linking His chariots to the grandeur of creation.
This translation indicates a potential widening of the concept, associating the divine chariots with the strength and stability of mountains.
In plain words — the whole versegenerated
Psalm 68:17 tells us that God's chariots are incredibly numerous, emphasizing His power. The verse also states that the Lord is present in His holy place, just as He was at Sinai, highlighting His continuous presence among His people.
Frequently Asked Questionsgenerated
It signifies the vast and powerful forces of God, often interpreted as angels or divine warriors.
Sinai is mentioned to recall the moment of God's revelation and covenant with His people, emphasizing His enduring presence.
It signifies His holiness and the special relationship He has with His people, where He dwells and is worshipped.
The numbers emphasize the greatness and incomprehensibility of God's power and His heavenly army.
Reflection Questionsgenerated
- How does the imagery of God's chariots affect your understanding of His power?
- What does it mean for you that God is present in His sanctuary?
- In what ways can you recognize God's presence in your life today?
- How can the historical context of Sinai inform your faith and worship?
The early church on this verse — how the Fathers read it
The early Church Fathers reference this verse to discuss God's majesty and the nature of His presence, highlighting its theological implications.
This, according to David, is God’s chariot. “The chariot of God,” he says, “is multiplied ten times a thousand times”; that is, it is incalculable, infinite, immeasurable.Early Church Fathers on Psalms 68 →
It does not escape our notice that some copies have likewise, according to Luke: “How much more shall your heavenly Father give a good gift to them that ask him.” This good gift is the grace of the Spirit,Early Church Fathers on Psalms 68 →
[Daniel 7:10] "There were millions ministering unto Him, and a billion stood by His side." This was not intended to be a specific number for the servants of God,Early Church Fathers on Psalms 68 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Psalms 68:17 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleThe chariots of God [are] twenty thousand,.... By which are meant the angels, as the following clause shows; called "chariots", because they have appeared in such a form, 2 Kings 2:11; and because,
Read John Gill on Psalms 68 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryThe hill of God is as the hill of Bashan; an high hill as the hill of Bashan. -God has chosen Zion whereon to dwell forever, with His countless chariots, in spite of all the resistance of the pagan.
Read Robert Jamieson on Psalms 68 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThe chariots of God, i.e. the hosts or armies (whereof chariots were a great and eminent part in those times and places) which attend upon God to do his pleasure, and to fight for him and for his people. Twenty thousand, i.e. an innumerable company; a certain number being put for an uncertain, as 91:7, and in many other places. The Lord is among them; here is not only the presence of the angels, but of the great and blessed God himself. And here the psalmist seems to be transported by the prophetical spirit, from the narration of those external successes and victories of which he had been speaking in the former part of the Psalm, unto the prediction of higher and more glorious things, even…
Read Matthew Poole on Psalms 68 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 68:17 The chariots of God [are] twenty thousand, [even] thousands of angels: the Lord [is] among them, [as in] Sinai, in the holy [place].Ver. 17. The chariots of God are twenty thousand] Heb. The chariot, to note the joint service of all the angels, who are here called Shinan, of their changeableness now taken away by Christ, say some; of their pre-excelleney above other creatures, say others, as being second or next unto God, the chief princes, the nobles of that court, as Daniel 10:13, Michael one of the chief princes. The Seventy render it ευθυμουντων, the cheerful ones such as are in joy and tranquillity, freely serving God in all his wars, carrying the elect, and marching about…
Read John Trapp on Psalms 68 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(17) The chariots.—As the text stands, this verse can only be brought into harmony with the context by a certain violence to grammar. Its literal reading is, God’s chariots, two myriads of thousands, and again myriads of thousands (literally, of repetition), the Lord among them, Sinai in holiness; which, by strict rule, must mean: “God’s chariots are innumerable, and the Lord rides in them to Sinai, into the holy place.” But this rendering is quite against the whole tenor of the passage, which is descriptive of a march from, not to, Sinai. Hence some suggest the rendering, “The Lord is among them—a Sinai in holiness,” meaning that Zion has become Sinai, a common enough figure in poetry…
Read Charles John Ellicott on Psalms 68 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 17. The chariots of God are twenty thousand] רבתים אלפי שנאן ribbothayim alpey shinan, "two myriads of thousands doubled." Does not this mean simply forty thousand? A myriad Isaiah 10,000; two myriads, 20,000; these doubled, 40,000. Or thus: 10,000 + 10,000 + 20,000 = 40,000. The Targum says, "The chariots of God are two myriads; two thousand angels draw them; the majesty of God rests upon them in holiness on Mount Sinai." But what does this mean? We must die to know.
Read AdamClarke on Psalms 68 →CambridgeThe Cambridge Bible for Schools and Colleges17. The chariots of God are in myriads, yea thousands upon thousands. God is represented as entering Zion in triumph with a vast retinue of the heavenly hosts. His chariots are not simply ‘twice ten thousand’ but ‘counted by tens of thousands’ (this is the idiomatic force of the dual termination), explained further as ‘thousands of repetition,’ i.e. thousands upon thousands. Cp. Daniel 7:10. The A.V. angels is traceable ultimately to the paraphrase of the Targ., suggested by such passages as Deuteronomy 33:2, but resting on no philological basis. The LXX χιλιάδεςεὐθηνούντων, Vulg. millia laetantium, ‘thousands of joyous ones,’ presumes a slightly different reading, but was probably intended…
Read Cambridge on Psalms 68 →Albert Barnes1798–1870Barnes' Notes on the BibleThe chariots of God - The meaning of this verse is, that God is abundantly able to maintain his position on Mount Zion; to defend the place which he had selected as his abode.
Read Albert Barnes on Psalms 68 →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 chariots of God are tens of thousands— thousands of thousands are they; the Lord is in His sanctuary as He was at Sinai.
The chariots of God are tens of thousands and thousands of thousands. The Lord is among them, from Sinai, into the sanctuary.
The chariots of God are tens of thousands—thousands of thousands are they; the Lord is in His sanctuary as He was at Sinai.
God has countless chariots; they number in the thousands. The Lord comes from Sinai in holy splendor.
Tyndale line
The chariots of God are twenty thousand, even thousands of angels: the Lord is among them, as in Sinai, in the holy place.
The chariots of God are twenty thousand, even thousands upon thousands: The Lord is among them, as in Sinai, in the sanctuary.
The chariots of God are twenty thousand, even thousands upon thousands: the Lord is among them, as in Sinai, in the sanctuary.
The chariots of God are twenty thousand, even thousands of angels: the LORD is among them, as in Sinai, in the holy place .
The charets of God are twentie thousande thousand Angels, and the Lord is among them, as in the Sanctuarie of Sinai.
Strictly literal
The chariots of God are twenty thousand, thousands upon thousands; the Lord is among them: it is a Sinai in holiness.
The chariots of God [are] myriads, thousands of changes, The Lord [is] among them, in Sinai, in the sanctuary.
The chariots of God [are] myriads, thousands of changes, || The Lord [is] among them, in Sinai, in the sanctuary.
(68:18) The chariots of God are two myriads; thousands of angels [follow him]: the Lord is among them: so is Sinai holy [among mountains].
The chariots of God are twenty thousand, thousands upon thousands; the Lord is among them in the holy place, as at Sinai.
From the Latin
Hear me, O Lord, for thy mercy is kind; look upon me according to the multitude of thy tender mercies.
Simplified
God's chariots can't be counted; there are thousands and thousands of them. He comes among them from Sinai into his Temple.
The war-carriage of God is among Israel's thousands; the Lord has come from Sinai to the holy place.
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the MACULA Hebrew treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran
The Masoretic Text and the Septuagint largely agree, with eight out of nine words matching. The Dead Sea Scrolls present a partially restored text, indicating some editorial intervention, but the essential meaning remains aligned with the Masoretic Text.
רֶ֤כֶב אֱלֹהִ֗ים רִבֹּתַ֣יִם אַלְפֵ֣י שִׁנְאָ֑ן אֲדֹנָ֥י בָ֝֗ם סִינַ֥י בַּקֹּֽדֶשׁ׃
8 of the 9 words are matched. This is the word-by-word correspondence, not the Septuagint's own sentence — its word order and its articles are its own.
[למה] [תרצדו׳ן] [הרים] גבנונים [ההר] [חמד] [אלהים] [לשבת׳ו] [אף] [יהוה] [ישכן] [לנצח]
nothing on the leather here — 1 partly restored, 11 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 68:17
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.
רֶ֫כֶב (rekeb) refers to a chariot or vehicle, and can also denote a team of horses, cavalry, or riders. It is associated with the upper millstone, implying a connection to movement or transport. The term encompasses various meanings, including chariotry, individual chariots, and groups of horsemen.
רֶ֫כֶב 120 n.m. chariotry, chariot, mill-stone; appar. also riders
base
H7393 רֶ֫כֶב chariotry, chariot, mill-stone; appar. also riders
7393 rekeb reh'-keb
from 7392; a vehicle; by implication, a team; by extension,
cavalry; by analogy a rider, i.e. the upper
millstone:--chariot, (upper) millstone, multitude (from the
margin), wagon.
see HEBREW for 07392
רֶ֫כֶב (re.khev) — chariot.
: chariot
1) a team, chariot, chariotry, mill-stone, riders
1a) chariotry, chariots
1b) chariot (single)
1c) upper millstone (as riding on lower millstone)
1d) riders, troop (of riders), horsemen, pair of horsemen, men riding, ass-riders, camel-riders
Also means: re.khev (רֶ֫כֶב ": millstone" H7393H)
רֶ֫כֶב (re.khev) — chariot: millstone.
: millstone
1) a team, chariot, chariotry, mill-stone, riders
1a) chariotry, chariots
1b) chariot (single)
1c) upper millstone (as riding on lower millstone)
1d) riders, troop (of riders), horsemen, pair of horsemen, men riding, ass-riders, camel-riders
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…
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…
רִבּוֹ (ribbow) refers to a large number, specifically 'ten thousand' or 'myriad.' It is derived from the root word for 'many' and is used in various contexts to denote an indefinitely large quantity. The term appears in both Hebrew and Aramaic, with the Aramaic equivalent being רִבּוֹ (H7240).
רִבּוֹ, רִבּוֹא n.f. ten thousand, myriad
base
H7239 רִבּוֹ, רִבּוֹא
7239 ribbow rib-bo'
from 7231; or ribbow {rib-bo'} from 7231; a myriad, i.e.
indefinitely, large number:--great things, ten ((eight)-een,
(for)-ty, + sixscore, + threescore, X twenty, (twen)-ty)
thousand.
see HEBREW for 07231
see HEBREW for 07231
רִבּוֹ (rib.bo) — ten thousand.
ten thousand, myriad
Aramaic equivalent: rib.bo (רִבּוֹ "myriad" H7240)
HNcbda — Noun common · both dual absoluteHNcbda
thou'-zand ('eleph; chilioi).
See NUMBER.
אֶ֫לֶף (eleph) means 'thousand' in Hebrew. It can refer to the numeral itself or denote a company or clan, particularly a group of men under one leader. The word is built from the concept of a thousand, and it is associated with the ox's head, which is the first letter of the Hebrew alphabet.
אֶ֫לֶף n.m. thousand
base
H505 אֶ֫לֶף thousand
505 'eleph eh'-lef
prop, the same as 504; hence (the ox's head being the first
letter of the alphabet, and this eventually used as a numeral)
a thousand:--thousand.
see HEBREW for 0504
אֶ֫לֶף (e.leph) — thousand.
: thousand
1) a thousand
1a) as numeral
2) a thousand, company
2a) as a company of men under one leader, troops
אֶ֫לֶף (e.leph) — thousand: clan.
: clan
1) a thousand
1a) as numeral
2) a thousand, company
2a) as a company of men under one leader, troops
HNcbpc — Noun common · both plural constructHNcbpc
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…
שִׁנְאָן n.[m.] repetition (?);—ψ 68:18
ref
H8136 שִׁנְאָן
8136 shin'an shin-awn'
from 8132; change, i.e. repetition:--X angels.
see HEBREW for 08132
שִׁנְאָן (shin.an) — thousands.
1) repetition
1a) repetitions, twice-told repetition, twice ten thousands, thousands of repetitions, twice-told thousands
1a1) myriads (in effect)
HNcmsa — Noun common · masculine singular absoluteHNcmsa
אֲדֹנָי (Adonay) means 'Lord' and is an emphatic form of another Hebrew word for lord. It is used specifically as a title for God, often in place of Yahweh to show reverence. Variations include אֲדֹנִי and אֲדֹנַי, which help distinguish divine from human references.
אָדוֹן n.m. lord (אֲדֹנִי, אֲדֹנַי, אֲדֹנָי are variations of Mass. pointing to distinguish divine reference fr. human. Pl., with few exc. an intens. pl. of rank; word takes sf. as pl. in all other pers.; so doubtless here. Orig. reading prob. in all cases אֲדֹנַי; אֲדֹנִי now found in J 51 t.)
base
H136 אָדוֹן lord (אֲדֹנִי, אֲדֹנַי, אֲדֹנָי are variations of Mass. pointing to distinguish divine reference fr. human. Pl., with few exc. an intens. pl. of rank; word takes sf. as pl. in all other pers.; so doubtless here. Orig. reading prob. in all cases אֲדֹנַי; אֲדֹנִי now found in J 51 t.)
136 'Adonay ad-o-noy'
am emphatic form of 113; the Lord (used as a proper name of
God only):--(my) Lord.
see HEBREW for 0113
אֲדֹנָי (a.do.nai) — Lord.
Lord - a title, spoken in place of Yahweh in Jewish display of reverence
Another name of ye.ho.vah (יהוה "LORD" H3068G)
HNpt — Noun properHNpt
Lord
There are various Hebrew and Greek words so rendered.
(1.) Heb. Jehovah, has been rendered in the English Bible LORD, printed in small capitals. This is the proper name of the God of the Hebrews. The form “Jehovah” is retained only in Ex. 6:3; Ps. 83:18; Isa. 12:2; 26:4, both in the Authorized and the Revised Version.
(2.) Heb. ‘adon, means one possessed of absolute control. It denotes a master, as of slaves (Gen. 24:14, 27), or a ruler of his subjects (45:8), or a husband, as lord of his wife (18:12).
The old plural form of this Hebrew word is ’adonai. From a superstitious reverence for the name “Jehovah,” the Jews, in reading their Scriptures, whenever that name…
[GOD]
This name belongs to God by preeminence; and in this sense ought never to be given to any creature. Jesus Christ, as the Messiah, the Son of God, and equal with the Father, is often called Lord in Scripture, especially in the writing of Paul. The word LORD, in the English Bible, when printed in small capitals, stands always for JEHOVAH in the Hebrew. See JEHOVAH.
הֶם (hem) — them.
Personal object pronoun - suffix for propositions and verbs without an object: 3rd person masculine plural
HR/Sp3mp — Preposition · suffixHR/Sp3mp
סִינַי (Siynay) refers to the mountain where Moses received the Law from God, located in Arabia at the southern end of the Sinai peninsula. The name is associated with the meaning "thorny." The entries indicate its significance in the context of the Old Testament, particularly in the books of Exodus and Leviticus.
סִינַי n.pr.mont. Sinai;—name of mt. of law-giving in J and esp. P
base
H5514 סִינַי Sinai;—name of mt. of law-giving in J and esp. P
5514 Ciynay see-nah'-ee
of uncertain derivation; Sinai, mountain of Arabia:--Sinai.
סִינַי (si.nay) — Sinai.
§ Sinai = "thorny"
the mountain where Moses received the Law from Jehovah; located at the southern end of the Sinai peninsula between the horns of the Red Sea; exact
סִינַי (si.nay) — (Wilderness of) Sinai.
Combined with mid.bar (מִדְבָּר "wilderness" H4057)
§ Sinai = "thorny"
the mountain where Moses received the Law from Jehovah; located at the southern end of the Sinai peninsula between the horns of the Red Sea; exact
HNpl — Noun properHNpl
si'-ni, si'-na-i (cinay; Codex Alexandrinus Sina, Codex Vaticanus Seina):
1. The Name:
The name comes probably from a root meaning "to shine," which occurs in Syriac, and which in Babylonian is found in the name sinu for "the moon." The old explanation, "clayey," is inappropriate to any place in the Sinaitic desert, though it might apply to Sin (Eze 30:15,16) or Pelusium; even there, however, the applicability is doubtful. The desert of Sin (Ex 16:1; 17:1; Nu 33:11 f) lay between Sinai and the Gulf of Suez, and may have been named from the "glare" of its white chalk. But at Sinai "the glory of Yahweh was like devouring fire on the top of the mount in the eyes of the children of Israel" (
Sinai
Of Sin (the moon god), called also Horeb, the name of the mountain district which was reached by the Hebrews in the third month after the Exodus. Here they remained encamped for about a whole year. Their journey from the Red Sea to this encampment, including all the windings of the route, was about 150 miles. The last twenty-two chapters of Exodus, together with the whole of Leviticus and Num. ch. 1-11, contain a record of all the transactions which occurred while they were here. From Rephidim (Ex. 17:8-13) the Israelites journeyed forward through the Wady Solaf and Wady esh-Sheikh into the plain of er-Rahah, “the desert of Sinai,” about 2 miles long and half a mile broad, and encamped there “before the mountain.” The part of the mountain range, a protruding lower bluff, known as the Ras Sasafeh (Sufsafeh), rises almost…
A mountain, or mountain range, in Arabia Petraea, in the peninsula formed by the two arms of the Red Sea, and rendered memorable as the spot where the law was given to Israel through Moses, Ex 19:1-Nu 10:33. As this mountain has been almost unknown in modern times, until recently, and is of such importance in Scripture history, we shall enter into some details respecting it.
The upper region of Sinai forms an irregular circle of thirty or forty miles in diameter, possessing numerous sources of water, a temperate climate, and a soil capable of supporting animal and vegetable life; for which reason it is the refuge of all the Bedaweens when the low country is parched up. This, therefore, was the part of the peninsula best adapted to the residence of nearly a year, during which the…
a bush; enmity
קֹ֫דֶשׁ (qodesh) refers to the concepts of apartness, sacredness, and holiness. It can denote a sacred place or thing, such as the Most Holy Place or a sanctuary. The term emphasizes the idea of being set apart, whether in relation to God, places, or objects.
קֹ֫דֶשׁ 469 n.m. apartness, sacredness
base
H6944 קֹ֫דֶשׁ apartness, sacredness
6944 qodesh ko'-desh
from 6942; a sacred place or thing; rarely abstract,
sanctity:--consecrated (thing), dedicated (thing), hallowed
(thing), holiness, (X most) holy (X day, portion, thing),
saint, sanctuary.
see HEBREW for 06942
קֹ֫דֶשׁ (qo.desh) — holiness.
1) apartness, holiness, sacredness, separateness
1a) apartness, sacredness, holiness
1a1) of God
1a2) of places
1a3) of things
1b) set-apartness, separateness
קֹ֫דֶשׁ (qo.desh) — Most Holy Place.
This name means apartness, holiness, sacredness
Also named: hagion (ἅγιον "Most Holy Place" G0039H)
קֹ֫דֶשׁ (qo.desh) — (Way of) Holiness.
Combined with de.rekh (דֶּ֫רֶךְ "Way" H1870H)
This name means apartness, holiness, sacredness
קֹ֫דֶשׁ (qo.desh) — Holy Place.
This name means apartness, holiness, sacredness
Also named: hagion (ἅγιον "Holy Place" G0039)
HRd/Ncmsa — Preposition · noun common masculine singular absoluteHRd/Ncmsa
ho'-li-nes (qadhosh, "holy," qodhesh, "holiness"; hagios, "holy"):
I. IN THE OLD TESTAMENT MEANING OF THE TERM
1. The Holiness of God
(1) Absoluteness and Majesty
(2) Ethical Holiness
2. Holiness of Place, Time and Object
3. Holiness of Men
(1) Ceremonial
(2) Ethical and Spiritual
II. IN THE NEW TESTAMENT: THE CHRISTIAN CONCEPTION
1. Applied to God
2. Applied To Christ
3. Applied To Things
4. Applied To Christians
(1) As Separate from the World
(2) As Bound to the Pursuit of an Ethical Ideal
I. In the Old Testament Meaning of the Term.
There has been much discussion as to the original meaning of the Semitic root Q-D-SH, by which the notion of holiness is expressed in the Old Testament. Some would connect it with an Assyrian word denoting purity, clearness; most modern scholars incline to the view that the primary idea is that of cutting off or separation. Etymology gives no sure verdict on the point…
Holiness
In the highest sense belongs to God (Isa. 6:3; Rev. 15:4), and to Christians as consecrated to God’s service, and in so far as they are conformed in all things to the will of God (Rom. 6:19, 22; Eph. 1:4; Titus 1:8; 1 Pet. 1:15). Personal holiness is a work of gradual development. It is carried on under many hindrances, hence the frequent admonitions to watchfulness, prayer, and perseverance (1 Cor. 1:30; 2 Cor. 7:1;
→ General scriptures concerning Ge 17:1; 35:2; Ex 19:6; 22:31; 28:36; 39:30; Le 10:8-10; 11:44,45,47; 19:2; 20:7,26; De 13:17; 14:2; 18:13; 26:19; 28:9; 30:2,10; Jos 7:12,13; Job 5:24; 28:28; 36:21; Ps 4:4; 15:1-5; 24:3-5; 32:2; 37:27; 68:13; 73:1; 85:13; 94:15; 97:10; 119:1-3; Pr 11:23; 12:5; 16:17; 21:8,15,29; 22:1; Ec 7:1; Isa 4:3; 26:2,8,9; 32:17; 35:8…