Psalms 68:29 — Word Study
WLCמֵֽ֭הֵיכָלֶךָ עַל־ יְרוּשָׁלִָ֑ם לְךָ֤ יוֹבִ֖ילוּ מְלָכִ֣ים שָֽׁי׃
BSAto commandtsâvâh Godʼĕlôhîym strengthʻôz be strongʻâzaz Godʼĕlôhîym thiszûw to workpâʻal
| Greek | English | Parsing |
|---|---|---|
| מֵֽ֭הֵיכָלֶךָ | from temple your | Preposition, noun common masculine singular construct, suffix |
| עַל־ | at | Preposition |
| יְרוּשָׁלִָ֑ם | Jerusalem | Noun proper |
| לְךָ֤ | to you | Preposition, suffix |
| יוֹבִ֖ילוּ | they will bring | Verb, Hiphil, imperfect third person masculine plural |
| מְלָכִ֣ים | kings | Noun common, masculine plural absolute |
| שָֽׁי׃ | a gift | Noun common, masculine singular absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Because of Your temple at Jerusalem kings will bring You gifts. |
| KJV | Because of thy temple at Jerusalem shall kings bring presents unto thee. |
| ASV | Because of thy temple at Jerusalem Kings shall bring presents unto thee. |
| YLT | Because of Thy temple at Jerusalem, To Thee do kings bring a present. |
| WEB | Because of your temple at Jerusalem, kings shall bring presents to you. |
| BBE | Out of your Temple in Jerusalem. |
Where they part company is in the rendering of שָֽׁי — see How Translations Differ.
The sentence is structured around the main action of bringing gifts, with supporting phrases that clarify the source and location.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectזוּ
verbאֱלֹהִים
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 68:29
Sections marked generated are written from the data on this page rather than by a named author. Everything else — the lexicon entries, the cross references, the manuscript readings, the counts — is quoted from its source unchanged.
Context — The Majesty of God and His Templegenerated
Psalms 68:29 speaks of the significance of God's temple in Jerusalem, emphasizing its role as a place that commands respect and tribute from kings. This verse highlights the reverence held for the temple and its association with divine power and authority. The surrounding verses call upon God's strength and power, setting the context for why kings would offer gifts to Him.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | 1 Chronicles 17:4–12 | “Go and tell My servant David that this is what the LORD says: You are not the one to build Me a house in which to dwell. |
| 2 | 1 Chronicles 22:7–11 | “My son,” said David to Solomon, “it was in my heart to build a house for the Name of the LORD my God, |
| 3 | 1 Chronicles 28:10–21 | Consider now that the LORD has chosen you to build a house for the sanctuary. Be strong and do it.” |
| 4 | 1 Chronicles 29:3 | Moreover, because of my delight in the house of my God, I now give for it my personal treasures of gold and silver, over and above all that I have provided for this holy temple: |
| 5 | 2 Chronicles 2:5–6 | The house that I am building will be great, for our God is greater than all gods. |
The Treasury of Scripture Knowledge — 13 references, hung on the phrase they belong to
The Key Word — הֵיכָל, heykalgenerated
The Hebrew word הֵיכָל (heykal) refers to a large public building, primarily a palace or temple. It is often used to describe God's temple in Jerusalem, portraying it as His royal residence. The parsing indicates it is a masculine singular noun, suggesting a specific, singular place of worship.
This term encompasses the idea of a sacred space where God dwells, and it carries connotations of grandeur and holiness. The use of this word in the context of the psalm reflects the temple's importance as a focal point for worship and offerings from rulers.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, so the BSB is the wording every comparison below is made against.
Sentence Structuregenerated
The finite verb יוֹבִ֖ילוּ, they will bring, governs the entire verse with the subject מְלָכִ֣ים, kings, and the object שָֽׁי, gifts. The structure emphasizes the action of bringing gifts as a response to the temple's significance.
The prepositional phrases מֵֽ֭הֵיכָלֶךָ and עַל־יְרוּשָׁלִָ֑ם provide context for the location and reason for the kings' actions, highlighting the temple's importance in Jerusalem.
Septuagint Backgroundgenerated
The Septuagint translates הֵיכָל as θεός, indicating a focus on the divine aspect of the temple. This choice emphasizes the temple's role as a sacred space associated with God.
The translation reflects a narrowing of focus, as the Greek term used may convey a more personal relationship with the divine presence in the temple.
In plain words — the whole versegenerated
Psalms 68:29 tells us that kings will bring gifts to God because of His temple in Jerusalem. This highlights the temple's significance as a place of worship and its authority, drawing tribute from rulers.
Frequently Asked Questionsgenerated
The temple represents God's dwelling place on earth, a sacred space that commands respect and offerings from those in authority.
Kings bring gifts to God as a sign of reverence and acknowledgment of His power and authority, recognizing the temple as a holy place.
Jerusalem is significant as the city where God's temple is located, making it the focal point of worship and divine presence.
The gifts mentioned can be understood as tributes or offerings that express honor and devotion to God.
Reflection Questionsgenerated
- What does it mean for God to have a temple in Jerusalem?
- How can I show reverence to God in my life today?
- In what ways can I acknowledge God's authority in my actions?
- What gifts can I offer to God as a sign of my devotion?
The early church on this verse — how the Fathers read it
The early church fathers referenced this verse to discuss the significance of God's temple and the reverence it commands from earthly rulers.
"From Your Temple in Jerusalem, to You kings shall offer presents" [Psalms 68:29].Early Church Fathers on Psalms 68 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Psalms 68:29 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleBecause of thy temple at Jerusalem,.... Not the material temple there, which was not in being in David's time, but was built by his son, and destroyed by Nebuchadnezzar; and though it was rebuilt by
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 BibleThy temple; either, 1. The old tabernacle which then was; which is oft called by this name. But that was now at Gibeon, not at Jerusalem. Or rather, 2. The temple which Solomon should build, which David knew should be very magnifical, of fame and of glory throughout all countries, as he saith, ; and such as would command esteem and reverence even from heathenish princes and people, and that not only for its most splendid and glorious structure, but especially for the wonderful works of the God of that temple wrought by him on the behalf of his people, and in answer to the prayers made in the temple; of which see . Kings; kings of the Gentiles; which was done in part in the times of Solomon…
Read Matthew Poole on Psalms 68 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 68:29 Because of thy temple at Jerusalem shall kings bring presents unto thee.Ver. 29. Because of thy temple] Or, out of thy temple at Jerusalem, q.d. strengthen us out of thy temple, out of the fulness that is in thy Son, thereby typified. Shall kings bring presents unto thee]
Read John Trapp on Psalms 68 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(29) Kings.—This verse is a strong argument for referring the psalm either to the time of the rebuilding of the Temple, or its re-dedication after the pollution by Antiochus Epiphanes.
Read Charles John Ellicott on Psalms 68 →CambridgeThe Cambridge Bible for Schools and Colleges29. Because of thy temple at Jerusalem] To the age of the Return the restored Temple was the visible symbol and proof that Jehovah had come back to His ancient dwelling-place (Psalms 122:9). It was to be the occasion and the centre of fresh homage. Cp. Isaiah 60:7 ff; Isaiah 66:20; Haggai 2:7; Zechariah 2:11 ff; Zechariah 6:15; Zechariah 8:21 ff. From thy temple however is a more natural rendering than because of thy temple; and it is possible that the words should be joined with the preceding verse—either thus, thou that hast wrought for us out of thy temple; or better still, shew thyself strong, thou who hast wrought for us, out of My temple[32]; cp. Psalms 110:2. The next line will then…
Read Cambridge on Psalms 68 →Albert Barnes1798–1870Barnes' Notes on the BibleBecause of thy temple at Jerusalem - The word rendered “temple” here properly means a palace; then, the abode of God considered as a king, or his residence as a king.
Read Albert Barnes on Psalms 68 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible29. From this to Psalms 68:31 the effect upon the nations produced by this display of the majesty and grace of God in Israel is recorded, (comp.
Read Daniel Denison Whedon 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
Because of Your temple at Jerusalem kings will bring You gifts.
Because of your temple at Jerusalem, kings shall bring presents to you.
Because of Your temple at Jerusalem kings will bring You gifts.
as you come out of your temple in Jerusalem! Kings bring tribute to you.
Tyndale line
Because of thy temple at Jerusalem shall kings bring presents unto thee.
Because of thy temple at Jerusalem Kings shall bring presents unto thee.
Because of thy temple at Jerusalem kings shall bring presents unto thee.
Because of thy temple at Jerusalem shall kings bring presents to thee.
Out of thy Temple vpon Ierusalem: and Kings shall bring presents vnto thee.
Strictly literal
Because of thy temple at Jerusalem shall kings bring presents unto thee.
Because of Thy temple at Jerusalem, To Thee do kings bring a present.
Because of Your temple at Jerusalem, || Kings bring a present to You.
(68:30) Because of thy temple over Jerusalem shall kings bring presents unto thee.
Reveal your power to us from your temple at Jerusalem, where kings bring gifts to you.
From the Latin
Let them be blotted out of the book of the living; and with the just let them not be written.
Simplified
Because of your Temple in Jerusalem, kings bring tribute to you.
Out of your Temple in Jerusalem.
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 in their wording, with five of the seven words matched. The Septuagint's phrasing differs in order and articles, but the core message remains intact.
מֵֽ֭הֵיכָלֶךָ עַל־ יְרוּשָׁלִָ֑ם לְךָ֤ יוֹבִ֖ילוּ מְלָכִ֣ים שָֽׁי׃
5 of the 7 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 68:29
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.
הֵיכָל (heykal) refers to a large public building, primarily a palace or temple. It encompasses various meanings, including the palace of God as king and specific structures like the nave of Ezekiel's temple. The entries suggest a focus on both earthly and heavenly temples, but there is no significant disagreement among the lexicons.
הֵיכָל n.m. palace, temple
rather seld. (royal) palace
of palace of God considered as king, = house of God or of י׳, temple
base
H1964 הֵיכָל palace, temple
1964 heykal hay-kawl'
probably from 3201 (in the sense of capacity); a large public
building, such as a palace or temple:--palace, temple.
see HEBREW for 03201
הֵיכָל (he.khal) — temple.
: temple
1) palace, temple, nave, sanctuary
1a) palace
1b) temple (palace of God as king)
1c) hall, nave (of Ezekiel's temple)
1d) temple (of heavenly temple)
הֵיכָל (he.khal) — temple: palace.
: palace
1) palace, temple, nave, sanctuary
1a) palace
1b) temple (palace of God as king)
1c) hall, nave (of Ezekiel's temple)
1d) temple (of heavenly temple)
הֵיכָל (he.khal) — temple: nave.
: nave/hallway
1) palace, temple, nave, sanctuary
1a) palace
1b) temple (palace of God as king)
1c) hall, nave (of Ezekiel's temple)
1d) temple (of heavenly temple)
HR/Ncmsc/Sp2ms — Preposition · noun common masculine singular construct · suffixHR/Ncmsc/Sp2ms
The Hebrew word עַל (*al*) is a preposition meaning 'upon' and encompasses a wide range of meanings, including 'on account of,' 'beside,' 'above,' and 'against.' It can indicate physical placement, emotional burdens, or duties imposed on a person. The entries also note its use in idiomatic expressions and with verbs of motion. There is a mention of its function as a conjunction in certain contexts.
כִּי עַל כֵּן forasmuch as
base
עַל, עָ֑ל
subst. height
As prep. upon, and hence on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against
Upon, of the substratum upon which an object in any way rests, or on which an action is performed
—
of clothing, etc., which any one wears
With verbs of covering or protecting, even though the cover or veil be not over or above the thing covered, but around or before it
Of what rests heavily upon a person, or is a burden to him
Of a duty, payment, care, etc., imposed upon a person, or devolving on him
על is used idiom. to give pathos to the expression of an emotion, by emphasizing the person who is its subject, and who, as it were, feels it acting upon him
חָיָה עַל to live upon (as upon a foundation or support)
H5921a עַל, עָ֑ל . As prep. upon, and hence on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against . Upon, of the substratum upon which an object in any way rests, or on which an action is performed . — . of clothing, etc., which any one wears
. With verbs of covering or protecting, even though the cover or veil be not over or above the thing covered, but around or before it
. Of what rests heavily upon a person, or is a burden to him
. Of a duty, payment, care, etc., imposed upon a person, or devolving on him
. על is used idiom. to give pathos to the expression of an emotion, by emphasizing the person who is its subject, and who, as it were, feels it acting upon him
. חָיָה עַל to live upon (as upon a foundation or support)
5921 `al al
properly, the same as 5920 used as a preposition (in the
singular or plural often with prefix, or as conjunction with a
particle following); above, over, upon, or against (yet always
in this last relation with a downward aspect) in a great
variety of applications (as follow):--above, according
to(-ly), after, (as) against, among, and, X as, at, because
of, beside (the rest of), between, beyond the time, X both
and, by (reason of), X had the charge of, concerning for, in
(that), (forth, out) of, (from) (off), (up-)on, over, than,
through(-out), to, touching, X with.
see HEBREW for 05920
עַל (al) — upon.
prep
1) upon, on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against
1a) upon, on the ground of, on the basis of, on account of, because of, therefore, on behalf of, for the sake of, for, with, in spite of, notwithstanding, concerning, in the matter of, as regards
1b) above, beyond, over (of excess)
1c) above, over (of elevation or pre-eminence)
1d) upon, to, over to, unto, in addition to, together with, with (of addition)
1e) over (of suspension or extension)
1f) by, adjoining, next, at, over, around (of contiguity or proximity)
1g) down upon, upon, on, from, up upon, up to, towards, over towards, to, against (with verbs of motion)
1h) to (as a dative)
[כִּי] עַל [כֵּן] ([ki] al [ken]) — as.
conj
HR — PrepositionHR
יְרוּשָׁלִַ֫͏ם (Yruwshalaim) refers to Jerusalem, the capital city of Palestine. The name is thought to derive from terms meaning 'founded peaceful' and is linked to its two main hills. It is described as the chief city of the united kingdom and the nation of Judah.
יְרוּשָׁלִַ֫͏ם, יְרוּשָׁלַ֫יִם 644 n.pr.loc. Jerusalem
base
H3389 יְרוּשָׁלִַ֫͏ם, יְרוּשָׁלַ֫יִם Jerusalem
3389 Yruwshalaim yer-oo-shaw-lah'-im
rarely Yruwshalayim {yer-oo- shaw-lah'-yim}; a dual (in
allusion to its two main hills (the true pointing, at least of
the former reading, seems to be that of 3390)); probably from
(the passive participle of) 3384 and 7999; founded peaceful;
Jerushalaim or Jerushalem, the capital city of
Palestine:--Jerusalem.
see HEBREW for 03390
see HEBREW for 03384
see HEBREW for 07999
יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם (ye.ru.sha.laim) — Jerusalem.
§ Jerusalem = "teaching of peace"
the chief city of Palestine and capital of the united kingdom and the nation of Judah after the split
HNpl — Noun properHNpl
je-roo'-sa-lem:
I. THE NAME
1. In Cuneiform
2. In Hebrew
3. In Greek and Latin
4. The Meaning of Jerusalem
5. Other Names
II. GEOLOGY, CLIMATE AND SPRINGS
1. Geology
2. Climate and Rainfall
3. The Natural Springs
III. THE NATURAL SITE
1. The Mountains Around
2. The Valleys
3. The Hills
IV. GENERAL TOPOGRAPHY OF JERUSALEM
1. Description of Josephus
2. Summary of the Names of the Five Hills
3. The Akra
4. The Lower City
5. City of David and Zion
V. EXCAVATIONS AND ANTIQUITIES
1. Robinson
2. Wilson, and the Palestine Exploration Fund (1865)
3. Warren and Conder
4. Maudslay
5. Schick
6. Clermont-Ganneau
7. Bliss and Dickie
8. Jerusalem Archaeological Societies
VI. THE CITY'S WALLS AND GATES
1. The Existing Walls
2. Wilson's Theory
3. The Existing Gates
4. Buried Remains of Earlier Walls
5. The Great Dam of the Tyropoeon
6. Ruins of Ancient Gates
7. Josephus' Description of the Walls
8. First Wall
9. Second Wall
10. Third Wall
Jerusalem
Called also Salem, Ariel, Jebus, the “city of God,” the “holy city;” by the modern Arabs el-Khuds, meaning “the holy;” once “the city of Judah” (2 Chr. 25:28). This name is in the original in the dual form, and means “possession of peace,” or “foundation of peace.” The dual form probably refers to the two mountains on which it was built, viz., Zion and Moriah; or, as some suppose, to the two parts of the city, the “upper” and the “lower city.” Jerusalem is a “mountain city enthroned on a mountain fastness” (comp. Ps. 68:15, 16; 87:1; 125:2; 76:1, 2; 122:3). It stands on the edge of one of the highest table-lands in Palestine, and is surrounded on the south-eastern, the southern, and the western sides by deep and precipitous ravines.
(the habitation of peace), Jerusalem stands in latitude 31 degrees 46’ 35" north and longitude 35 degrees 18’ 30" east of Greenwich. It is 32 miles distant from the sea and 18 from the Jordan, 20 from Hebron and 36 from Samaria. "In several respects," says Dean Stanley, "its situation is singular among the cities of Palestine. Its elevation is remarkable; occasioned not from its being on the summit of one of the numerous hills of Judea, like most of the towns and villages, but because it is on the edge of one of the highest table-lands of the country. Hebron indeed is higher still by some hundred feet, and from the south, accordingly (even from Bethlehem), the approach to Jerusalem is by a slight descent. But from any other side the ascent is perpetual; and to the traveller approaching the city from the east or west it must always have presented the appearance beyond any other capital…
The chief city of the Holy Land, and to the Christian the most illustrious in the world. It is situated in 31 degrees 46’43" N. lat., and 35 degrees 13’ E. long. on elevated ground south of the center of the country, about thirty-seven miles from the Mediterranean, and about twenty-four from the Jordan. Its site was early hallowed by God’s trial of Abraham’s faith, Ge 22:1-24 2Ch 3:1. It was on the border of the tribes of Benjamin and Judah, mostly within the limits of the former, but reckoned as belonging to the latter, because conquered by it, Jos 15:8 18:16,28 Jud 1:18. The most ancient name of the city was Salem, Ge…
ךָּ (ka) — you.
Personal object pronoun - suffix for propositions and verbs without an object: 2nd person masculine singular
HR/Sp2ms — Preposition · suffixHR/Sp2ms
יָבַל (yabal) is a Hebrew verb meaning to conduct or carry along. It encompasses various actions such as leading, bearing offerings, and being led to the grave. The word has both Hiphil and Hophal forms, indicating active and passive meanings, respectively. There is an Aramaic equivalent, יְבַל (ye.val), also meaning 'to bring'.
[יָבַל] vb. Hiph. conduct, bear along
Hiph.
bear along offerings
carry away
Hoph.
be borne along
be borne to the grave
be led, conducted
base
H2986 יָבַל Hiph. conduct, bear along . . bear along offerings
. carry away
. . be borne along
. be borne to the grave
. be led, conducted
2986 yabal yaw-bal'
a primitive root; properly, to flow; causatively, to bring
(especially with pomp):--bring (forth), carry, lead (forth).
יָבַל (ya.val) — to conduct.
1) to bring, lead, carry, conduct, bear along
1a) (Hiphil)
1a1) to bear along, bring
1a2) to carry away, lead away
1a3) to lead, conduct
1b) (Hophal)
1b1) to be borne along
1b2) to be borne (to the grave)
1b3) to be brought, be led, be conducted
Aramaic equivalent: ye.val (יְבַל "to bring" H2987)
HVhi3mp — Verb · Hiphil · imperfect third person masculine pluralHVhi3mp
dasha' = "to sprout," "spring" (Ge 1:11 the King James Version); sharats = "to wriggle," "swarm" (Ge 1:20 f; 9:7; Ex 8:3); yaladh = "to bear," "beget" (Ge 3:16; 2Ki 19:3; Job 15:35; 39:1,2; "what a day may bring forth," Pr 27:1; "before the decree bring forth," Ze 2:2); `anan = "to cloud over," "to darken" (Ge 9:14); shalach = "to send on," "to escort" (Ge 18:16); shubh = "to turn back," "bring" (again, back…
The Hebrew word מֶ֫לֶךְ (*melek*) means 'king.' It is derived from a root that suggests royalty. The term appears in various contexts, including references to specific kings and locations, such as the 'King's Highway' in Numbers 20:17 and the 'King's Valley' in Genesis 14:17. The lexicons note its Aramaic equivalent and mention its use in the context of individuals like Hammelech in Jeremiah.
מֶ֫לֶךְ 2513 n.m. king
base
H4428 מֶ֫לֶךְ king
4428 melek meh'-lek
from 4427; a king:--king, royal.
see HEBREW for 04427
מֶ֫לֶךְ (me.lekh) — king.
1) king
Aramaic equivalent: me.lekh (מֶ֫לֶךְ "king" H4430)
הַמֶּלֶךְ (me.lekh) — `the king`.
'the king' or a name, Hammelech in KJV of Jer.36.26; 38.6- a man living at the time of Divided Monarchy, first mentioned at Jer.36.26;
father of: Jerahmeel (H3396I) and Malchijah (H4441H); also translated "the king";
§ A man living at the time of Divided Monarchy, first mentioned at Jer.36.26;
father of: Jerahmeel (H3396I) and Malchijah (H4441H); also translated "the king";
מֶ֫לֶךְ (me.lekh) — King's.
King's (Highway) (Num.20.17)
מֶ֫לֶךְ (me.lekh) — King's.
Another name of she.lach (שֶׁ֫לַח "Shelah" H7975A)
מֶ֫לֶךְ (me.lekh) — Milcom.
Another name of mo.lekh (מֹ֫לֶךְ "Molech" H4432)
מֶ֫לֶךְ (me.lekh) — King's.
King's (Valley) (Gen.14.17)
HNcmpa — Noun common · masculine plural absoluteHNcmpa
of Judah and Israel. For the list see table at the end of this volume.
שַׁי (shay) refers to a gift or present, particularly one offered as homage. The term is likely derived from another Hebrew word, and its usage emphasizes the notion of a gift being available or presented. The entries consistently highlight its meaning related to gifts, without significant disagreement among the sources.
שַׁי n.m. gift offered as homage
base
H7862 שַׁי gift offered as homage
7862 shay shah'-ee
probably from 7737; a gift (as available):--present.
see HEBREW for 07737
שַׁי (shay) — gift.
gift, present, gift offered as homage
HNcmsa — Noun common · masculine singular absoluteHNcmsa
gift (mattanah, minchah, shochadh; doron, dorea, chairisma): In Ge 25:6; Ex 28:38; Nu 18:6,7,29; Eze 20:26, etc., mattanah, "a gift," is so rendered; minchah, an offering or present, used especially of the "meat offerings," is translated "gift" (2Sa 8:2,6 the King James Version; 2Ch 26:8), in which passages "tribute" is meant, as the Revised Version (British and American); 32:23; Ps 45:12. A few other words occur singly, e.g. 'eshkar, "a reward" (Ps 72:10)…
Gift
(1.) An gratuity (Prov. 19:6) to secure favour (18:16; 21:14), a thank-offering (Num. 18:11), or a dowry (Gen. 34:12).
(2.) An oblation or proppitatory gift (2Sa 8:2,6; 1Ch 18:2,6; 2Ch 26:8; Ps. 45:12; 72:10).
(3.) A bribe to a judge to obtain a favourable verdict (Ex. 23:8; Deut. 16:19).
The giving and receiving of presents has in all ages been not only a more frequent but also a more formal and significant proceeding in the East than among ourselves. We cannot adduce a more remarkable proof of the important part which presents play in the social life of the East than the fact that the Hebrew language possesses no less than fifteen different expressions for the one idea. The mode of presentation was with as much parade as possible. The refusal of a present was regarded us a high indignity. No less an insult was it not to bring a present when the position of the parties demanded it. (1 Samuel 10:27)