Psalms 68:28 — Word Study
WLCצִוָּ֥ה אֱלֹהֶ֗יךָ עֻ֫זֶּ֥ךָ עוּזָּ֥ה אֱלֹהִ֑ים ז֝֗וּ פָּעַ֥לְתָּ לָּֽנוּ׃
BSAthereshâm BenjaminBinyâmîyn littletsâʻîyr to rulerâdâh rulersar JudahYᵉhûwdâh crowdrigmâh△ rulersar ZebulunZᵉbûwlûwn rulersar NaphtaliNaphtâlîy
| Greek | English | Parsing |
|---|---|---|
| צִוָּ֥ה | he has ordained | Verb, Piel, perfect third person masculine singular |
| אֱלֹהֶ֗יךָ | God your | Noun common masculine plural construct, suffix |
| עֻ֫זֶּ֥ךָ | strength your | Noun common masculine singular construct, suffix |
| עוּזָּ֥ה | be strong ! | Verb qal imperative second person masculine singular, suffix |
| אֱלֹהִ֑ים | O God | Noun common, masculine plural absolute |
| ז֝֗וּ | who | Particle |
| פָּעַ֥לְתָּ | you have acted | Verb, Qal, perfect second person masculine singular |
| לָּֽנוּ׃ | for us | Preposition, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Summon Your power, O God; show Your strength, O God, which You have exerted on our behalf. |
| KJV | Thy God hath commanded thy strength: strengthen, O God, that which thou hast wrought for us. |
| ASV | Thy God hath commanded thy strength: Strengthen, O God, that which thou hast wrought for us. |
| YLT | Thy God hath commanded thy strength, Be strong, O God, this Thou hast wrought for us. |
| WEB | Your God has commanded your strength. Strengthen, God, that which you have done for us. |
| BBE | O God, send out your strength; the strength, O God, with which you have done great things for us, |
All translations agree on the call for God to summon His power and show His strength.
The main clause calls for God's action, supported by a relative clause that reflects on His past deeds.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbשָׁם
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 68:28
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 for Divine Strengthgenerated
Psalm 68:28 is a plea for God to display His power and strength on behalf of His people. The psalmist acknowledges God's past actions and seeks His intervention in the present, emphasizing the relationship between God and His people. This verse fits within a larger context that celebrates God's might and the victories He has granted Israel, as seen in the surrounding verses.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 42:8 | The LORD decrees His loving devotion by day, and at night His song is with me as a prayer to the God of my life. |
| 2 | Psalm 44:4 | You are my King, O God, who ordains victories for Jacob. |
| 3 | Psalm 71:3 | Be my rock of refuge, where I can always go. Give the command to save me, for You are my rock and my fortress. |
| 4 | Isaiah 40:31 | But those who wait upon the LORD will renew their strength; they will mount up with wings like eagles; they will run and not grow weary, they will walk and not faint. |
| 5 | John 5:8–9 | Then Jesus told him, “Get up, pick up your mat, and walk.” |
The Treasury of Scripture Knowledge — 11 references, hung on the phrase they belong to
The Key Word — צִוָּ֥ה, tzi.Vahgenerated
The verb צִוָּה (tsavah) means to command or ordain, indicating an authoritative action. It is derived from a primitive root and is primarily used in the Piel form, which emphasizes the act of appointing or charging someone with a task.
In this verse, it underscores the psalmist's call for God to command His power to be made evident. The use of this verb highlights the expectation that God will act decisively and with authority.
How Translations Differ — measured against the Berean Standard Biblegenerated
The verse is rendered consistently across translations, with all versions agreeing on the call for God to summon His power and show His strength.
Sentence Structuregenerated
The finite verbs צִוָּ֥ה and פָּעַלְתָּ govern the main actions of the verse. The structure emphasizes a direct address to God, requesting His intervention and showcasing His strength.
The sentence flows from a command to a declaration of God's past actions, linking the present request to historical deeds.
Septuagint Backgroundgenerated
The Septuagint translates צִוָּ֥ה as ἐκεῖ, indicating a similar call for divine action. This choice reflects a consistent understanding of God's authority to command His power.
The translation choice shows a direct appeal to God's might, aligning with the Hebrew context.
In plain words — the whole versegenerated
Psalm 68:28 is a prayer asking God to show His power and strength for His people. The psalmist acknowledges what God has done in the past and seeks His help in the present, highlighting the ongoing relationship between God and Israel.
Frequently Asked Questionsgenerated
To summon God's power is to call upon Him to act decisively and reveal His strength in a tangible way for His people.
Emphasizing God's past actions serves to remind the people of His faithfulness and ability to intervene in their current circumstances.
This verse encapsulates the theme of divine strength and intervention, which is central to Psalm 68, celebrating God's might and His relationship with Israel.
This verse teaches that prayer can be a call for God's active presence and intervention, rooted in the recognition of His past faithfulness.
Reflection Questionsgenerated
- In what areas of my life do I need to call upon God's strength?
- How can remembering God's past actions encourage me in my current challenges?
- What does it mean for me to seek God's intervention in my life?
- How can I demonstrate faith in God's power and strength in my daily actions?
The early church on this verse — how the Fathers read it
Early church fathers referenced this verse to discuss God's power and the relationship between divine will and human action, as seen in their writings.
"Command, O God, Your Virtue" [Psalms 68:28]. For one is our Lord Jesus Christ, through whom are all things, [1 Corinthians 8:6] and we in Him,Early Church Fathers on Psalms 68 →
Therefore we know both the will to do good and the ability to do good come from God. David agrees completely with this, showing that by the command of divine generosity the grace of a good will is granted: “Our steps are made firm by the…Early Church Fathers on Psalms 68 →
“Arise and go to the south.” It is well that it was in the south that this man was sought, found and washed clean. Burning with devotion in his breast, he deserved to be consecrated to God as, so to speak, the firstfruits of the Gentiles.Early Church Fathers on Psalms 68 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Psalms 68:28 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleThy God hath commanded thy strength,.... Which is either an apostrophe or an address to the Messiah, as in Psalms 45:7; declaring, that as his God and Father had purposed and promised to send forth,
Read John Gill on Psalms 68 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryThy God hath commanded thy strength: strengthen, O God, that which thou hast wrought for us.
Read Robert Jamieson on Psalms 68 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleHaving spoken of Israel, and of their several tribes, ,27, he now directeth his speech to them. Hath commanded, i.e. hath ordained or effectually procured, as this word is oft used, as 44:4. Thy strength; all that strength and power which thou hast put forth at any time in fighting with thine enemies, and which is now greatly increased by the re-collection and union of all the tribes under one head, which is the work of God himself, without whom all the differences and animosities which had for many years been among them could never have been composed and quieted. Seeing therefore all our strength is in thee and from thee alone, we pray unto thee for the continuance and increase of our…
Read Matthew Poole on Psalms 68 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 68:28 Thy God hath commanded thy strength: strengthen, O God, that which thou hast wrought for us.Ver. 28. Thy God hath commanded thy strength] A brave expression, admired by Longinus, a heathen rhetorician. See the like Deuteronomy 28:8; Psalms 33:9; Psalms 42:8; Psalms 44:4. God both made and ruleth the world without tool or toil; he enableth his people to subsist and to resist their enemies by his will only, and by the efficacy of his word. Suppeditavit tibi Deus tantum robur, nequid superbias, saith Vatablus. Strengthen, O God, that which thou hast wrought for us] Petamus ut det, quod ut habeamus iubet, Pray to the God of all grace to make us the same that he requireth us to be.
Read John Trapp on Psalms 68 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(28) Thy God hath commanded.—Rather, with LXX. and the ancient versions generally, Ordain, O God, thy strength.
Read Charles John Ellicott on Psalms 68 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 28. Thy God hath commanded] This and the following verses is what they sung.
Read AdamClarke on Psalms 68 →CambridgeThe Cambridge Bible for Schools and Colleges28–31. The purpose and sequel of the restoration of Israel is the conversion of the world; and the Psalmist now prays that God will display His strength and subdue all opposition, and sees the noblest of the nations hastening to pay Him homage.
Read Cambridge on Psalms 68 →Albert Barnes1798–1870Barnes' Notes on the BibleThy God hath commanded thy strength - Has ordered thy strength to appear, or to be manifested.
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
Summon Your power, O God; show Your strength, O God, which You have exerted on our behalf.
Your God has commanded your strength. Strengthen, God, that which you have done for us.
Summon Your power, O God; show Your strength, O God, which You have exerted on our behalf.
God has decreed that you will be powerful. O God, you who have acted on our behalf, demonstrate your power,
Tyndale line
Thy God hath commanded thy strength: strengthen, O God, that which thou hast wrought for us.
Thy God hath commanded thy strength: Strengthen, O God, that which thou hast wrought for us.
Thy God hath commanded thy strength: strengthen, O God, that which thou hast wrought for us.
Thy God hath commanded thy strength: strengthen, O God, that which thou hast wrought for us.
Thy God hath appointed thy strength: stablish, O God, that, which thou hast wrought in vs,
Strictly literal
Thy God hath commanded thy strength: strengthen, O God, that which thou hast wrought for us.
Thy God hath commanded thy strength, Be strong, O God, this Thou hast wrought for us.
Your God has commanded your strength, || Be strong, O God, You have worked this for us.
(68:29) Thy God hath ordained the rule to thee: strengthen, O God, what thou hast wrought for us.
Your God, Israel, has decreed your strength; reveal to us your power, God, as you have revealed it in times past.
From the Latin
Add thou iniquity upon their iniquity: and let them not come into thy justice.
Simplified
Display your power, God! Reveal your strength, Lord, as you have done for us in the past.
O God, send out your strength; the strength, O God, with which you have done great things for us,
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 this verse, with all eight words matching in the Hebrew and Greek texts. This demonstrates a strong consistency in the transmission of this psalm across traditions.
צִוָּ֥ה אֱלֹהֶ֗יךָ עֻ֫זֶּ֥ךָ עוּזָּ֥ה אֱלֹהִ֑ים ז֝֗וּ פָּעַ֥לְתָּ לָּֽנוּ׃
8 of the 8 words are matched. This is the word-by-word correspondence, not the Septuagint's own sentence — its word order and its articles are its own.
Four traditions, not one. “On the leather” means the letters physically survive on the scroll, as against letters an editor has supplied to fill a hole in it — a restoration is a scholar’s reading, not a reading of the manuscript. Words in [square brackets] are supplied; the notes count them apart from what survives.
The map of this verse — what each word keeps company with
This is a map of two things, both counted rather than judged. Company kept: which words stand within three words of each of these, anywhere in the Hebrew Bible — the thicker the line, the more often the pair meet compared with chance. Built from: the words a word is made out of, taken from its own Strong’s entry. It is not a map of meaning: nothing here claims two words mean the same thing. Click any circle to see the numbers behind it.
Lexicons — every word in Psalms 68:28
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.
צָוָה (tsavah) is a Hebrew verb meaning to command or give orders. It is built from a primitive root and primarily used in the Piel form, indicating actions like appointing or charging someone with a task. The entries highlight its various applications, including laying charges and sending messengers. There are no noted disagreements among the lexicons.
[צָוָה] 485 vb. Pi. lay charge (upon), give charge (to), charge, command, order
base
H6680 צָוָה Pi. lay charge (upon), give charge (to), charge, command, order
6680 tsavah tsaw-vaw'
a primitive root; (intensively) to constitute,
enjoin:--appoint, (for-)bid, (give a) charge, (give a, give
in, send with) command(-er, -ment), send a messenger, put,
(set) in order.
צָוָה (tsa.vah) — to command.
1) to command, charge, give orders, lay charge, give charge to, order
1a)(Piel)
1a1) to lay charge upon
1a2) to give charge to, give command to
1a3) to give charge unto
1a4) to give charge over, appoint
1a5) to give charge, command
1a6) to charge, command
1a7) to charge, commission
1a8) to command, appoint, ordain (of divine act)
1b) (Pual) to be commanded
HVpp3ms — Verb · Piel · perfect third person masculine singularHVpp3ms
אֱלֹהִים (elohiym) is a plural noun meaning 'gods' or 'God,' often referring to the supreme deity in the Old Testament. It encompasses divine beings, rulers, and judges, reflecting divine majesty and power. The term can also denote angels and is used in a superlative sense. Notably, it is sometimes combined with יהוה (YHWH), the personal name of God.
אֱלֹהִים 2570 n.m.pl.
pl. in number.
rulers, judges, either as divine representatives at sacred places or as reflecting divine majesty and power
divine ones, superhuman beings including God and angels
angels
gods
pl. intensive
god or goddess
godlike one
works of God, or things belongng to him
God
הָאֱלֹהִים the (true) God
אֱלֹהִים = God
base
H430 אֱלֹהִים n. m. pl. . pl. in number. . rulers, judges, either asdivine representatives at sacred places or as reflecting divine majesty and power
. divine ones, superhuman beings including God and angels
. angels
. gods
. pl. intensive . god or goddess
. godlike one
. works of God, or things belongng to him
. God
. הָאֱלֹהִים the (true) God
. אֱלֹהִים = God
430 'elohiym el-o-heem'
plural of 433; gods in the ordinary sense; but specifically
used (in the plural thus, especially with the article) of the
supreme God; occasionally applied by way of deference to
magistrates; and sometimes as a superlative:--angels, X
exceeding, God (gods)(-dess, -ly), X (very) great, judges, X
mighty.
see HEBREW for 0433
אֱלֹהִים (e.lo.him) — God.
This name means "gods" (plural intensive-singular meaning), "God"
Another name of ye.ho.vah (יהוה "LORD" H3068G)
אֱלֹהִים (e.lo.him) — (LORD)-Elohe.
Combined with ye.ho.vah (יהוה "LORD" H3068)
אֱלֹהִים (e.lo.him) — (Gibeath)-elohim.
Combined with giv.ah (גִּבְעָה "Gibeath" H1389)
HNcmpc/Sp2ms — Noun common masculine plural construct · suffixHNcmpc/Sp2ms
עֹז (oz) refers to strength or might, encompassing material, physical, personal, social, and political dimensions. It can denote boldness or impudence and is associated with the might of God. The word is built from the root related to strength and power, with various applications noted in the entries.
עֹז, and (rarely) עוֹז n.m. strength, might
material and physical
personal, social, and political
might of י׳
= boldness, impudence
= stronghold
base
H5797 עֹז, and (rarely) עוֹז strength, might . material and physical
. personal, social, and political
. might of י׳
. = boldness, impudence
. = stronghold
5797 `oz oze
or (fully) rowz {oze}; from 5810; strength in various
applications (force, security, majesty, praise):--boldness,
loud, might, power, strength, strong.
see HEBREW for 05810
עֹז (oz) — strength.
1) might, strength
1a) material or physical
1b) personal or social or political
HNcmsc/Sp2ms — Noun common masculine singular construct · suffixHNcmsc/Sp2ms
עָזַז (azaz) is a Hebrew verb meaning to be strong or to prevail. It can refer to both literal and figurative strength, with uses in the Qal form indicating strength or prevailing, and in the Hiphil form suggesting making firm or strengthening. The entries highlight its application in contexts of boldness, particularly in relation to a wicked man.
[עָזַז] vb. be strong
Qal be strong, prevail
Hiph. a wicked man maketh firm (sheweth boldness) with his face
base
H5810 [עָזַז] be strong .be strong, prevail
. a wicked man maketh firm (sheweth boldness) with his face
5810 `azaz aw-zaz'
a primitive root; to be stout (literally or
figuratively):--harden, impudent, prevail, strengthen (self),
be strong.
עָזַז (a.zaz) — be strong.
1) to be strong
1a) (Qal) to be strong, prevail
1b) (Hiphil) to make firm, strengthen
HVqv2ms/Sh — Verb qal imperative second person masculine singular · suffixHVqv2ms/Sh
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…
זוּ (zuw) is a demonstrative pronoun meaning 'this' or 'that,' and can also function as a relative pronoun meaning 'which' or 'whom.' It is indeclinable and primarily found in poetic contexts, as noted in the Brown-Driver-Briggs entry.
זוּ pron. (poet.), indeclinable.
a demonstr. this
a relative which
base
H2098 זוּ pron. (poet.), indeclinable. . a demonstr. this
. a relative which
2098 zuw zoo
for 2088; this or that:--that, this, X wherein, which, whom.
see HEBREW for 02088
זוּ (zu) — this.
demons pron
1) this, such rel pron
2) (of) which, (of) whom
HTr — ParticleHTr
פָּעַל (pa'al) is a Hebrew verb meaning to do or make, often used in a systematic or habitual sense. It encompasses actions like committing, ordaining, and working, with a poetic nuance compared to the more common verb for 'to do' (עָשָׂה). The entries consistently highlight its usage in the Qal stem, emphasizing its foundational role in expressing action.
פָּעַל 67 vb. do, make (poet. for עָשָׂה)
Qal
do
make
base
H6466 פָּעַל do, make (poet. for עָשָׂה)
6466 pa`al paw-al'
a primitive root; to do or make (systematically and
habitually), especially to practise:--commit, (evil-)
do(-er), make(-r), ordain, work(-er).
פָּעַל (pa.al) — to work.
1) to do, make
1a) (Qal)
1a1) to do
1a2) to make
HVqp2ms — Verb · Qal · perfect second person masculine singularHVqp2ms
נוּ (nu) — us.
Personal object pronoun - suffix for propositions and verbs without an object: 1st person plural
HR/Sp1bp — Preposition · suffixHR/Sp1bp
US, pronoun objective case of we.
Give us this day our daily bread.
Us , pron. [OE. us, AS. s; akin to OFries. & OS. s, D. ons, G. uns, Icel. & Sw. oss, Dan. os, Goth. uns, L. nos we, us, Gr. we, Skr. nas us. . Cf. Nostrum, Our.] The persons speaking, regarded as an object; ourselves; — the objective case of we. See We. “Tell us a tale.” Chaucer.
Give us this day our daily bread. Matt. vi. 11.
Us, pron. oblique case of we