Psalms 68:26 — Word Study
WLCבְּֽ֭מַקְהֵלוֹת בָּרְכ֣וּ אֱלֹהִ֑ים יְ֝הוָ֗ה מִמְּק֥וֹר יִשְׂרָאֵֽל׃
BSAto meetqâdam to singshîyr afterʼachar to playnâgan midsttâvek maidenʻalmâh to beattâphaph
| Greek | English | Parsing |
|---|---|---|
| בְּֽ֭מַקְהֵלוֹת | in assemblies | Preposition, noun common feminine plural absolute |
| בָּרְכ֣וּ | bless | Verb, Piel, imperative second person masculine plural |
| אֱלֹהִ֑ים | God | Noun common, masculine plural absolute |
| יְ֝הוָ֗ה | Yahweh | Noun proper |
| מִמְּק֥וֹר | from [the] fountain of | Preposition, noun common masculine singular construct |
| יִשְׂרָאֵֽל׃ | Israel | Noun proper |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Bless God in the great congregation; bless the LORD from the fountain of Israel. |
| KJV | Bless ye God in the congregations, even the Lord, from the fountain of Israel. |
| ASV | Bless ye God in the congregations, Even the Lord, ye that are of the fountain of Israel. |
| YLT | In assemblies bless ye God, The Lord — from the fountain of Israel. |
| WEB | “Bless God in the congregations, even the Lord in the assembly of Israel!” |
| BBE | Give praise to God in the great meeting; even the Lord, you who come from the fountain of Israel. |
Where they part company is in the rendering of מִמְּק֥וֹר — see How Translations Differ.
Two main actions with supporting phrases. The structure highlights the imperative nature of the call to bless.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbאַחַר
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 68:26
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 Call to Worshipgenerated
Psalm 68:26 emphasizes the importance of communal worship, urging the congregation to bless God together. This verse highlights the role of the assembly in honoring the LORD and acknowledges Him as the source of life and blessings for Israel, the descendants of Jacob. The surrounding verses depict a joyful scene of singers and musicians, setting the tone for collective praise.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 107:32 | Let them exalt Him in the assembly of the people and praise Him in the council of the elders. |
| 2 | Psalm 111:1 | Hallelujah! I will give thanks to the LORD with all my heart in the council of the upright and in the assembly. |
| 3 | Psalm 135:19–21 | O house of Israel, bless the LORD; O house of Aaron, bless the LORD; |
| 4 | 1 Chronicles 16:7–8 | On that day David first committed to Asaph and his brothers this song of thanksgiving to the LORD: |
| 5 | Deuteronomy 33:28 | So Israel dwells securely; the fountain of Jacob lives untroubled in a land of grain and new wine, where even the heavens drip with dew. |
The Treasury of Scripture Knowledge — 7 references, hung on the phrase they belong to
The Key Word — מַקְהֵלוֹת, Be.mak.he.lotgenerated
The word מַקְהֵלוֹת (makhelot) refers to assemblies or gatherings, particularly in a worship context. It is derived from the root meaning to gather, indicating a communal aspect of worship, especially as seen in choirs or congregations. The plural form emphasizes the collective nature of the assembly, inviting all to participate in the act of blessing God.
This term appears in various contexts throughout the Old Testament, reinforcing the significance of coming together to worship. The parsing as a noun common feminine plural absolute indicates it is a recognized and established form of gathering, crucial for the act of worship.
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 verse consists of two main clauses, with the finite verb בָּרְכ֣וּ, bless, governing the objects אֱלֹהִ֑ים and יְ֝הוָ֗ה. The structure emphasizes the call to bless God in a communal setting, with the prepositional phrase בְּֽ֭מַקְהֵלוֹת indicating the context of the assembly.
The word order highlights the imperative nature of the blessing, underscoring the importance of the congregation's role in worship.
Septuagint Backgroundgenerated
In the Septuagint, the translators chose ἄρξοντες for בְּֽ֭מַקְהֵלוֹת, indicating a focus on leadership within the assembly. This choice suggests an interpretation that emphasizes the active role of leaders in guiding the worship of the congregation.
The use of ἐν for the preposition מִמְּק֥וֹר shows a slight shift in emphasis, reflecting the translators' understanding of the source of blessings.
In plain words — the whole versegenerated
Psalm 68:26 calls the congregation to bless God together, highlighting the importance of community in worship. It emphasizes that God is the source of Israel, inviting all to participate in honoring Him.
Frequently Asked Questionsgenerated
To bless God in the congregation means to praise and honor Him collectively, acknowledging His greatness and expressing gratitude for His blessings.
The assembly is important in worship because it fosters a sense of community and shared faith, allowing individuals to unite in their praise and honor of God.
Referring to God as the fountain of Israel signifies that He is the source of life, blessings, and sustenance for His people, emphasizing their dependence on Him.
We can participate in worship by gathering with others to praise God, engaging in communal prayers, songs, and acts of service that honor Him.
Reflection Questionsgenerated
- In what ways can I actively participate in my church's worship services?
- How can I encourage others to join in communal praise of God?
- What does it mean for God to be the fountain of my life?
- How can I express gratitude to God for His blessings in a communal setting?
The early church on this verse — how the Fathers read it
The verse is referenced by Augustine of Hippo in his exposition, arguing against a carnal interpretation of the psalm's call to worship.
Therefore, that no one should take these words in a carnal sense, and by these words should conceive in his mind certain choral bands of wantonness, he continues and says,Early Church Fathers on Psalms 68 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Psalms 68:26 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleBless ye God in the congregations,.... This was what they said as they sung and played; they called upon the churches, and the members of them, and upon one another, to bless the Lord Jesus Christ,
Read John Gill on Psalms 68 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryBless ye God in the congregations, even the Lord, from the fountain of Israel. Bless ye God in the congregations, (even) the Lord, from the fountain of Israel - i:e., from the heart, not merely with the lips.
Read Robert Jamieson on Psalms 68 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleOr, as it is rendered in our margin, and by many others, ye that are of or from the fountain of Israel, or Jacob, i.e. all ye people of Israel, who are called the fountain of Jacob, , and said to come forth out of the waters of Judah, , and consequently of Jacob or Israel. See also . And this sense seems to be confirmed by the following verse, wherein this fountain is distributed into its several streams, the tribes of Israel. But these words may be and are by some joined with the former, either thus, Bless— the Lord for the fountain of Israel, i.e. for that fountain which God hath opened to Israel for the purging away of sin and uncleanness, as it is expressed , even the blood and Spirit…
Read Matthew Poole on Psalms 68 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 68:26 Bless ye God in the congregations, [even] the Lord, from the fountain of Israel.Ver. 26. Bless ye God in the congregations] i.e. Catervatim ac turmatim, by troops and companies. Even the Lord from the fountain of Israel] That is, from the heart, say some, which is the true fountain of praising God. Others understand it as Christ, who is of the fountain of Israel, Romans 9:5; there are those who think that the study of the Hebrew tongue is here recommended to us. Reuchlin was wont to say, that the Latins drank out of cisterns, the Greeks out of ponds, but the Hebrews out of the fountain itself. Calvin and the most interpreters read the words, Ye that are of the fountain of…
Read John Trapp on Psalms 68 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(26) Bless ye.—Apparently these words are part of the processional hymn. But in Judges 5:9 a similar outburst of praise appears to come from the poet. From the fountain of Israel.—A comparison with Isaiah 48:1; Isaiah 51:1, certainly allows us to understand this in the congregations sprung from the head waters (as we say) of the races, i.e., the patriarchal ancestors. At the same time if there were any mode of taking the words literally instead of figuratively it would be preferable.
Read Charles John Ellicott on Psalms 68 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 26. Bless ye God] This is what they sung.
Read AdamClarke on Psalms 68 →CambridgeThe Cambridge Bible for Schools and Colleges26. This verse is best regarded as a part of the processional hymn. Cp. Judges 5:2; Judges 5:9. from the fountain of Israel] Kay and Cheyne compare Psalms 118:26, Psalms 135:21, and suppose that ‘the fountain of Israel’ is the Temple. But it is better to render with R.V., and A.V. marg., (ye that are) of the fountain of Israel; the patriarch being regarded as the fountain-head from which the nation is derived. Cp. Isaiah 48:1, “O house of Jacob, which are called by the name of Israel, and are come forth out of the waters of Judah”; Psalms 51:1-2; and Deuteronomy 33:28. The address reminds them of the privileges of their ancestry. It is however possible that the preposition from is an…
Read Cambridge on Psalms 68 →Albert Barnes1798–1870Barnes' Notes on the BibleBless ye God in the congregations - In the assemblages of the people; not only as individuals, but in solemn precessions; in triumphal marches; when the people are assembled together.
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
Bless God in the great congregation; bless the LORD from the fountain of Israel.
“Bless God in the congregations, even the Lord in the assembly of Israel!”
Bless God in the great congregation; bless the LORD from the fountain of Israel.
In your large assemblies praise God, the Lord, in the assemblies of Israel!
Tyndale line
Bless ye God in the congregations, even the Lord, from the fountain of Israel.
Bless ye God in the congregations, Even the Lord, ye that are of the fountain of Israel.
Bless ye God in the congregations, even the Lord, ye that are of the fountain of Israel.
Bless ye God in the congregations, even the LORD, from the fountain of Israel.
Praise yee God in the assemblies, and the Lord, ye that are of the fountaine of Israel.
Strictly literal
In the congregations bless ye God, the Lord, — [ye] from the fountain of Israel.
In assemblies bless ye God, The Lord — from the fountain of Israel.
In assemblies bless God, || The Lord—from the fountain of Israel.
(68:27) In assemblies bless ye God, [praise] the Lord, ye sprung from Israel's fountain.
Bless God in the assemblies; praise Yahweh, you who are from the fountain of Israel.
From the Latin
Let their habitation be made desolate: and let there be none to dwell in their tabernacles.
Simplified
Praise God, everyone who has come to worship; praise the Lord, everyone who belongs to Israel.
Give praise to God in the great meeting; even the Lord, you who come from the fountain of Israel.
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the MACULA Hebrew treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran
The Masoretic Text and the Septuagint agree on the wording of Psalm 68:26, with all six words matched. This indicates a strong consistency in the transmission of this verse across traditions.
בְּֽ֭מַקְהֵלוֹת בָּרְכ֣וּ אֱלֹהִ֑ים יְ֝הוָ֗ה מִמְּק֥וֹר יִשְׂרָאֵֽל׃
6 of the 6 words are matched. This is the word-by-word correspondence, not the Septuagint's own sentence — its word order and its articles are its own.
Four traditions, not one. “On the leather” means the letters physically survive on the scroll, as against letters an editor has supplied to fill a hole in it — a restoration is a scholar’s reading, not a reading of the manuscript. Words in [square brackets] are supplied; the notes count them apart from what survives.
The map of this verse — what each word keeps company with
This is a map of two things, both counted rather than judged. Company kept: which words stand within three words of each of these, anywhere in the Hebrew Bible — the thicker the line, the more often the pair meet compared with chance. Built from: the words a word is made out of, taken from its own Strong’s entry. It is not a map of meaning: nothing here claims two words mean the same thing. Click any circle to see the numbers behind it.
Lexicons — every word in Psalms 68:26
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.
מַקְהֵל (maqhel) refers to an assembly, particularly in a worship context, and may also imply choirs. It derives from the root meaning to gather, as indicated by its connection to מָקַה (H6950). The term appears in various contexts in the Old Testament, emphasizing communal worship.
[מַקְהֵל] n.[m.] assembly, for worship, pl.: poss. choirs
base
H4721 מַקְהֵל
4721 maqhel mak-hale'
or (feminine) maqhelah {mak-hay-law'}; from 6950; an
assembly:--congregation.
see HEBREW for 06950
מַקְהֵל (maq.hel) — assembly.
assembly, choir
HR/Ncfpa — Preposition · noun common feminine plural absoluteHR/Ncfpa
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)
HVpv2mp — Verb · Piel · imperative second person masculine pluralHVpv2mp
(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.…
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…
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
מָקוֹר (maqowr) refers to a source or fountain, typically of water, but also extends to figurative meanings such as joy, wisdom, and progeny. It can denote a spring, the flow of blood, or even the source of menstruation. The term is derived from a root meaning 'to dig' and is associated with various contexts in the Old Testament.
מָקוֹר n.m. spring, fountain (app. orig. well)
spring of water
fig. of eye
source of menstruous blood
= flow of blood after child-birth
base
H4726 מָקוֹר
4726 maqowr maw-kore'
or maqor {maw-kore'}; from 6979; properly, something dug,
i.e. a (general) source (of water, even when naturally
flowing; also of tears, blood (by euphemism, of the female
pudenda); figuratively, of happiness, wisdom,
progeny):--fountain, issue, spring, well(-spring).
see HEBREW for 06979
מָקוֹר (ma.qor) — fountain.
1) spring, fountain
1a) spring
1a1) of source of life, joy, purification (fig.)
1b) of the eye (fig.)
1c) source (of menstruous blood)
1d) flow (of blood after child birth)
HR/Ncmsc — Preposition · noun common masculine singular constructHR/Ncmsc
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…
יִשְׂרָאֵל (Yisra'el) refers to both the second name of Jacob, meaning 'God prevails,' and the name of the Hebrew nation descended from him. It is derived from roots meaning 'to rule' and 'God.' The term encompasses Jacob's descendants and is used historically for the northern kingdom of Israel and the nation as a whole after the Babylonian exile.
יִשְׂרָאֵל 2507 n.pr.m. et gent. Israel (Ēl persisteth, persevereth)
n.pr.m. second name of Jacob
n.pr.gent. name of Hebrew nation
base
H3478 יִשְׂרָאֵל Israel (Ēl persisteth, persevereth) . n. pr. m. second name of Jacob
. n. pr. gent. name of Hebrew nation
3478 Yisra'el yis-raw-ale'
from 8280 and 410; he will rule as God; Jisrael, a symbolical
name of Jacob; also (typically) of his posterity:
--Israel.
see HEBREW for 08280
see HEBREW for 0410
יִשְׂרָאֵל (yis.ra.el) — Israel.
A man living at the time of the Patriarchs, first mentioned at Gen.25.26;
son of: Isaac (H3327) and Rebekah (H7259);
brother of: Esau (H6215); married to Rachel (H7354), Leah (H3812), Zilpah (H2153) and Bilhah (H1090A);
father of: Reuben (H7205), Simeon (H8095), Levi (H3878), Judah (H3063), Dan (H1835H), Naphtali (H5321), Gad (H1410), Asher (H0836), Issachar (H3485), Zebulun (H2074), Dinah (H1783), Joseph (H3130) and Benjamin (H1144); also called Jacob frequently
§ Israel = "God prevails"
1) the second name for Jacob given to him by God after his wrestling with the angel at Peniel
2) the name of the descendants and the nation of the descendants of Jacob
2a) the name of the nation until the death of Solomon and the split
HNpl — Noun properHNpl
iz'-ra-el.
See JACOB.
Israel
The name conferred on Jacob after the great prayer-struggle at Peniel (Gen. 32:28), because “as a prince he had power with God and prevailed.” (See JACOB.) This is the common name given to Jacob’s descendants. The whole people of the twelve tribes are called “Israelites,” the “children of Israel” (Josh. 3:17; 7:25; Judg. 8:27; Jer. 3:21), and the “house of Israel” (Ex. 16:31; 40:38).
This name Israel is sometimes used emphatically for the true Israel (Ps. 73:1: Isa. 45:17; 49:3;
(the prince that prevails with God). The name given, (Genesis 32:28) to Jacob after his wrestling with the angel, (Hosea 12:4) at Peniel. Gesenius interprets Israel "soldier of God." It became the national name of the twelve tribes collectively. They are so called in (Exodus 3:16) and afterward. It is used in a narrower sense, excluding Judah, in (1 Samuel 11:8; 2 Samuel 20:1; 1 Kings 12:16) Thenceforth it was assumed and accepted as the name of the northern kingdom. After the Babylonian captivity, the returned exiles resumed the name Israel as the designation of…
Who prevails with God, a name given to Jacob, after having wrestled with the Angel-Jehovah at Penuel. Ge 32:1,2,28,30 Ho 12:3. See JACOB. By the name Israel is sometimes understood all the posterity of Israel, the seed of Jacob, 1Co 10:18; sometimes all true believers, his spiritual seed, Ro 9:6; and sometimes the kingdom of Israel, or the ten tribes, as distinct from the kingdom of Judah.