Psalms 68:6 — Word Study
WLCאֱלֹהִ֤ים׀ מ֘וֹשִׁ֤יב יְחִידִ֨ים׀ בַּ֗יְתָה מוֹצִ֣יא אֲ֭סִירִים בַּכּוֹשָׁר֑וֹת אַ֥ךְ ס֝וֹרֲרִ֗ים שָׁכְנ֥וּ צְחִיחָֽה׃
BSA◂Godʼĕlôhîym [Elohim, the supreme Provider]
| Greek | English | Parsing |
|---|---|---|
| אֱלֹהִ֤ים׀ | God | Noun common, masculine plural absolute |
| מ֘וֹשִׁ֤יב | [is] causing to dwell | Verb, Hiphil, participle (active) masculine singular |
| יְחִידִ֨ים׀ | solitary [people] | |
| בַּ֗יְתָה | a household | Noun common masculine singular absolute, suffix |
| מוֹצִ֣יא | [he is] bringing out | Verb, Hiphil, participle (active) masculine singular |
| אֲ֭סִירִים | prisoners | Noun common, masculine plural absolute |
| בַּכּוֹשָׁר֑וֹת | in prosperiti | Preposition, noun common feminine plural absolute |
| אַ֥ךְ | only | Adverb |
| ס֝וֹרֲרִ֗ים | rebellious [people] | Verb, Qal, participle (active) masculine plural |
| שָׁכְנ֥וּ | they dwell | Verb, Qal, perfect third person common plural |
| צְחִיחָֽה׃ | a parched land | Noun common, feminine singular absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | God settles the lonely in families; He leads the prisoners out to prosperity, but the rebellious dwell in a sun-scorched land. |
| KJV | God setteth the solitary in families: he bringeth out those which are bound with chains: but the rebellious dwell in a dry land. |
| ASV | God setteth the solitary in families: He bringeth out the prisoners into prosperity; But the rebellious dwell in a parched land. |
| YLT | God — causing the lonely to dwell at home, Bringing out bound ones into prosperity, Only — the refractory have inhabited a dry place. |
| WEB | God sets the lonely in families. He brings out the prisoners with singing, but the rebellious dwell in a sun-scorched land. |
| BBE | Those who are without friends, God puts in families; he makes free those who are in chains; but those who are turned away from him are given a dry land. |
Where they part company is אֲ֭סִירִים — see How Translations Differ.
The structure presents a main action followed by a contrasting fate, emphasizing God's provision against the backdrop of rebellion.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectאָב
verbיָתוֹם
The sentence as the grammar sees it Open the tree ›
2 of 11 occur nowhere else in the Old Testament — words 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 68:6
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 Provision and Judgmentgenerated
Psalm 68:6 describes God’s role as a protector and provider for those who are lonely and imprisoned, while also highlighting the consequences for the rebellious. This verse sits within a larger passage that emphasizes God’s majesty and His active involvement in the lives of His people, particularly in their struggles and needs, as seen in the surrounding verses such as Psalm 68:5 and Psalm 68:7.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 107:10–41 | Some sat in darkness and in the shadow of death, prisoners in affliction and chains, |
| 2 | Psalm 113:9 | He settles the barren woman in her home as a joyful mother to her children. Hallelujah! |
| 3 | 1 Samuel 2:5 | The well-fed hire themselves out for food, but the starving hunger no more. The barren woman gives birth to seven, but she who has many sons pines away. |
| 4 | Galatians 4:27 | For it is written: “Rejoice, O barren woman, who bears no children; break forth and cry aloud, you who have never travailed; because more are the children of the desolate woman than of her who has a husband.” |
| 5 | Psalm 107:10–14 | Some sat in darkness and in the shadow of death, prisoners in affliction and chains, |
The Treasury of Scripture Knowledge — 12 references, hung on the phrase they belong to
The Key Word — אֱלֹהִ֤ים, 'E.lo.Himgenerated
The word אֱלֹהִים (elohiym) is a plural noun that refers to God, often emphasizing His supreme power and authority. It is used throughout the Old Testament to denote the one true God, and can also refer to other divine beings or judges, reflecting His majesty. The parsing indicates it is a common noun, masculine plural, which underscores its significance in expressing the nature of God.
In this verse, אֱלֹהִים serves as the subject who actively engages in the lives of the lonely and the prisoners, showcasing His role as a provider and protector. The use of this term sets the tone for understanding God's character and His relationship with humanity.
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 main verb of the verse is מוֹשִׁ֤יב, causing to dwell, which governs the actions of God as He settles the lonely and leads the prisoners. The structure emphasizes God's active role in providing a home for the lonely and freedom for the captives.
The sentence is structured with two main clauses: the first describes God's action towards the lonely, while the second contrasts the fate of the rebellious. This parallelism highlights the contrast between God's provision and the consequences of rebellion.
Septuagint Backgroundgenerated
The Septuagint translates אֱלֹהִים as πατρὸς (father), emphasizing God's role as a nurturing figure. This choice reflects a broader understanding of God's relationship with His people, portraying Him as a protector and provider.
The Greek term ὀρφανῶν is used for the lonely, which translates to orphans, indicating a specific focus on those who are vulnerable and in need of care.
In plain words — the whole versegenerated
Psalm 68:6 tells us that God takes care of lonely people by placing them in families and helps prisoners find freedom. However, those who rebel against Him will face hardship in a dry and barren land.
Frequently Asked Questionsgenerated
This phrase indicates that God provides companionship and support to those who are alone, placing them within a community or family structure.
God's action of leading prisoners to prosperity signifies His ability to bring freedom and success to those who are captive, emphasizing His role as a deliverer.
This imagery suggests that those who refuse to obey God will experience desolation and hardship, contrasting sharply with the provision given to the lonely and prisoners.
The verse illustrates God's compassionate nature as a provider and protector, while also highlighting the consequences of rebellion against Him.
Reflection Questionsgenerated
- In what ways have I experienced God's provision in my own life?
- How can I support those who feel lonely or imprisoned in my community?
- What does it mean for me to dwell in a place of safety and support?
- How can I avoid the path of rebellion and remain aligned with God's will?
The early church on this verse — how the Fathers read it
The verse is referenced by early Church Fathers, including Augustine, who discusses God's provision for those in need, illustrating His care for the lonely.
For what is His place he has disclosed, when he says, "God that makes to dwell men of one mood in a house" [Psalms 68:6]: men of one mind,Early Church Fathers on Psalms 68 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Psalms 68:6 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleGod setteth the solitary in families,.... Which the Jewish writers generally understand of an increase of families, with children in lawful marriage; see Psalms 113:9; an instance of which we have in
Read John Gill on Psalms 68 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryGod setteth the solitary in families: he bringeth out those which are bound with chains: but the rebellious dwell in a dry land. God setteth the solitary - i:e., those destitute of human help (Psalms 25:16).
Read Robert Jamieson on Psalms 68 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleSetteth the solitary in families; such as were single and solitary he blesseth with a wife and children, as he did Abraham. Houses are oft put for posterity, as . Bringeth out those which are bound with chains; he setteth captives and prisoners at liberty, as he did the Israelites, &c. The rebellious; those who rebel against God, as the Egyptians did. Dwell in a dry land; are deprived of all true comfort, and plagued with manifold calamities.
Read Matthew Poole on Psalms 68 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 68:6 God setteth the solitary in families: he bringeth out those which are bound with chains: but the rebellious dwell in a dry [land].Ver. 6. God setteth the solitary in families] i.e. He blesseth them with issue. See Psalms 113:9, and so he doth the Church, Isaiah 54:1, in these days of the gospel especially. He bringeth out those which are bound in chains] As he did Peter, Acts 12:7, Paul and Silas, Acts 16:25-26 Some read it thus, He bringeth out those which are bound, in commoditates, into places where they may live commodiously and cheerfully. As on the other side, The rebellious dwell in a dry land] In locis torridis, aridis, exsuccis et siticulosis, in dry and desert…
Read John Trapp on Psalms 68 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(6) Solitary . . .—This might refer to the childless (comp. Psalms 113:9), but it is better, in connection with the next clause, to think of the exiles scattered and dispersed, and who are by the Divine arm brought home. With chains.—The Hebrew word is peculiar to this passage, and is derived by the Rabbis from a root meaning to bind. Modern scholars give “to prosper” as the meaning of the root, and render, he bringeth the captives into prosperity.But.—Literally, only.Rebellious.—As in Psalms 66:7; stubborn, refractory.In a dry land.—Or, desert.It is natural, remembering the connection between the imagery of Psa 68:4 and parts of the great prophet of the Return, to refer its expressions to…
Read Charles John Ellicott on Psalms 68 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 6. The solitary in families] יחדים yechidim, the single persons. Is not the meaning, God is the Author of marriage; and children, the legal fruit of it, are an inheritance from him?
Read AdamClarke on Psalms 68 →CambridgeThe Cambridge Bible for Schools and Colleges6. God maketh the solitary to dwell in a house; He bringeth out prisoners into prosperity; But the stubborn dwell In a parched land. The verse describes general principles of God’s dealings with men, yet with special allusion to the establishment of Israel in Canaan, to their liberation from the bondage of Egypt, and to the fate of the rebels in the wilderness: and again, if the Ps. is rightly placed in the Exile, to the second Exodus from Babylon, and the reestablishment of the Israelites in their ancient home, while the faithless and rebellious part of the people will be left in the dreary and inhospitable heathen land, unwatered by the streams of divine grace (Psalms 63:1). Rebellious or…
Read Cambridge on Psalms 68 →Albert Barnes1798–1870Barnes' Notes on the BibleGod setteth the solitary in families - Margin, as in Hebrew, in a house.
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
God settles the lonely in families; He leads the prisoners out to prosperity, but the rebellious dwell in a sun-scorched land.
God sets the lonely in families. He brings out the prisoners with singing, but the rebellious dwell in a sun-scorched land.
God settles the lonely in families; He leads the prisoners out to prosperity, but the rebellious dwell in a sun-scorched land.
God settles those who have been deserted in their own homes; he frees prisoners and grants them prosperity. But sinful rebels live in the desert.
Tyndale line
God setteth the solitary in families: he bringeth out those which are bound with chains: but the rebellious dwell in a dry land.
God setteth the solitary in families: He bringeth out the prisoners into prosperity; But the rebellious dwell in a parched land.
God setteth the solitary in families: he bringeth out the prisoners into prosperity: but the rebellious dwell in a parched land.
God setteth the solitary in families: he bringeth out those who are bound with chains: but the rebellious dwell in a dry land .
God maketh the solitarie to dwell in families, and deliuereth them that were prisoners in stocks: but the rebellious shall dwell in a dry land.
Strictly literal
God maketh the solitary into families; those that were bound he bringeth out into prosperity: but the rebellious dwell in a parched [land].
God — causing the lonely to dwell at home, Bringing out bound ones into prosperity, Only — the refractory have inhabited a dry place.
God—causing the lonely to dwell at home, || Bringing out bound ones into prosperity, || Only—the stubborn have inhabited a dry place.
(68:7) God places those who are solitary in the midst of their families: he bringeth out those who are bound unto happiness; but the rebellious dwell in a dry land.
God puts the lonely into families; he brings out the prisoners with singing; but the rebellious live in a parched land.
From the Latin
O God, thou knowest my foolishness; and my offences are not hidden from thee:
Simplified
God gives those who are abandoned a family to live with. He sets prisoners free with celebration. But those who rebel live in a desert wasteland.
Those who are without friends, God puts in families; he makes free those who are in chains; but those who are turned away from him are given a dry land.
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 states, "אֱלֹהִים׀ מ֘וֹשִׁ֤יב יְחִידִ֨ים׀ בַּ֗יְתָה מוֹצִ֣יא אֲ֭סִירִים בַּכּוֹשָׁר֑וֹת אַ֥ךְ ס֝וֹרֲרִ֗ים שָׁכְנ֥וּ צְחִיחָֽה׃" The Septuagint, while not providing a direct text here, matches 8 of the 11 words from the Masoretic Text, indicating a significant level of agreement between the two, although the exact wording and structure differ. The Samaritan Pentateuch and the Dead Sea Scrolls are not explicitly mentioned in this instance, suggesting that further comparison may be needed to confirm their alignment or divergence from the Masoretic Text.
אֱלֹהִ֤ים׀ מ֘וֹשִׁ֤יב יְחִידִ֨ים׀ בַּ֗יְתָה מוֹצִ֣יא אֲ֭סִירִים בַּכּוֹשָׁר֑וֹת אַ֥ךְ ס֝וֹרֲרִ֗ים שָׁכְנ֥וּ צְחִיחָֽה׃
8 of the 11 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 68:6
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.
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…
יָשַׁב (yashab) is a Hebrew verb meaning to sit, remain, or dwell. It encompasses a range of actions from simply sitting down to more complex ideas like establishing a home or causing a place to be inhabited. The entries indicate various forms, including Qal (to sit), Niphal (to be inhabited), and Hiphil (to cause to dwell). There is an Aramaic equivalent, יְתִב (ye.tiv), meaning 'to dwell'.
יָשַׁב 1090 vb. sit, remain, dwell
Qal
sit
sit, sit down
sit down
sit = be set (as a jewel)
remain, stay, tarry
with special emphasis of qualifying phr.
dwell, have one’s abode
of a land or city, sit, abide, seated in its place, fig. for be inhabited
Niph. be inhabited, of land
Pi. and they shall set their encampments in thee
Hiph.
cause to sit
cause to abide
cause to dwell
cause cities to be inhabited
marry (prop. give a dwelling to)
Hoph. and ye be made to dwell alone in the midst of the land
base
H3427 יָשַׁב sit, remain, dwell
3427 yashab yaw-shab'
a primitive root; properly, to sit down (specifically as
judge. in ambush, in quiet); by implication, to dwell, to
remain; causatively, to settle, to marry:--(make to)
abide(-ing), continue, (cause to, make to) dwell(-ing), ease
self, endure, establish, X fail, habitation, haunt, (make to)
inhabit(-ant), make to keep (house), lurking, X marry(-ing),
(bring again to) place, remain, return, seat, set(- tle),
(down-)sit(-down, still, -ting down, -ting (place) -uate),
take, tarry.
יָשַׁב (ya.shav) — to dwell.
1) to dwell, remain, sit, abide
1a) (Qal)
1a1) to sit, sit down
1a2) to be set
1a3) to remain, stay
1a4) to dwell, have one's abode
1b) (Niphal) to be inhabited
1c) (Piel) to set, place
1d) (Hiphil)
1d1) to cause to sit
1d2) to cause to abide, set
1d3) to cause to dwell
1d4) to cause (cities) to be inhabited
1d5) to marry (give an dwelling to)
1e) (Hophal)
1e1) to be inhabited
1e2) to make to dwell
Aramaic equivalent: ye.tiv (יְתִב "to dwell" H3488)
HVhrmsa — Verb · Hiphil · participle (active) masculine singularHVhrmsa
dwel:
(1) In the Old Testament "dwell" is a translation of 9 words, of which by far the most frequent is yashabh, "to sit down," translated "dwell" over 400 times (Ge 4:20; Jos 20:4; 1Ch 17:1,4,5, etc.); also very frequently "sit," and sometimes "abide," "inhabit," "remain." Another word often rendered "dwell" is shakhan or shakhen ("to settle down"), from which is derived the rabbinic word shekhinah (literally, "that which dwells"), the light on the mercy-seat which symbolized the Divine presence (Ex 25:8, etc.). In order to avoid appearing to localize the Divine Being, wherever God is said to "dwell" in a place, the Targum renders that He "causes His Shekinah to dwell"…
Dwell
Tents were in primitive times the common dwellings of men. Houses were afterwards built, the walls of which were frequently of mud (Job 24:16; Matt. 6:19, 20) or of sun-dried bricks.
God “dwells in light” (1 Tim. 6:16; 1 John 1:7), in heaven (Ps. 123:1), in his church (Ps. 9:11; 1 John 4:12). Christ dwelt on earth in the days of his humiliation (John 1:14). He now dwells in the hearts of his people (Eph.…
The Hebrew word יָחִיד (*yachiyd*) means 'only,' 'only one,' or 'solitary.' It is derived from a root meaning 'united' and can imply being beloved or lonely. The entries describe it as an adjective and noun, often referring to a unique or solitary entity, such as an only child. The term is linked to the concept of being irreplaceable.
יָחִיד adj. and subst. only, only one, solitary
base
H3173 יָחִיד only, only one, solitary
3173 yachiyd yaw-kheed'
from 3161; properly, united, i.e. sole; by implication,
beloved; also lonely; (feminine) the life (as not to be
replaced):--darling, desolate, only (child, son), solitary.
see HEBREW for 03161
יָחִיד (ya.chid) — only.
adj
1) only, only one, solitary, one
1a) only, unique, one
1b) solitary
1c)(TWOT) only begotten son
subst
2) one
HAampa — HAampa
pe'-p'-l: In English Versions of the Bible represents something over a dozen Hebrew and Greek words. Of these, in the Old Testament, `am, is overwhelmingly the most common (about 2,000 times), with le'om, and goy, next in order; but the various Hebrew words are used with very little or no difference in force (e.g. Pr 14:28; but, on the other hand, in Ps 44 contrast verses 12 and 14). Of the changes introduced by the Revised Version (British and American) the only one of significance (cited explicitly in the Preface to the English Revised Version) is the frequent use of the plural "peoples" (strangely avoided in the King James Version except Re 10:11; 17:15), where other nations than Israel are in question. So, for instance, in Ps…
The Hebrew word בַּיִת (*bayith*) means 'house' and encompasses a wide range of meanings, including dwelling, family, and place. It can refer to physical structures, such as homes and temples, as well as metaphorical uses like the body or household affairs. The word is built from the root related to 'between' and appears in various contexts throughout the Old Testament.
בֵּית fem. of בַּיִן, בֵּין prep. between
base
בַּ֫יִת 2034 n.m. house
house
place
receptacle
of house as containing a family
household, family (592 t.)
house, including household affairs
lit. housewards, hence metaph. inwards
מִבַּיִת
adv. on the inside
prep. within
base
H1004a בֵּית fem. of בַּיִן, בֵּין prep. between H1004b בַּ֫יִת house
1004 bayith bah'-yith
probably from 1129 abbreviated; a house (in the greatest
variation of applications, especially family, etc.):--court,
daughter, door, + dungeon, family, + forth of, X great as
would contain, hangings, home(born), (winter)house(-hold),
inside(-ward), palace, place, + prison, + steward, + tablet,
temple, web, + within(-out).
see HEBREW for 01129
בֵּית (bet) — place.
nm
place, origin, between
בַּ֫יִת (ba.yit) — house: home.
: home/temple/building
nm
1) house
1a) house, dwelling habitation
1b) shelter or abode of animals
1c) human bodies (fig.)
1d) of Sheol
1e) of abode of light and darkness
1f) of land of Ephraim
2) place
3) receptacle
4) home, house as containing a family
5) household, family
5a) those belonging to the same household
5b) family of descendants, descendants as organized body
6) household affairs
7) inwards (metaph.)
8) (TWOT) temple
adv
9) on the inside
prep
10) within
בַּ֫יִת (ba.yit) — Beth-(ashbea).
nm
This name is used for a house, habitation
Combined with ash.be.a (אַשְׁבֵּעַ "Ashbea" H0791)
בַּ֫יִת (ba.yit) — Beth (Haggan).
nm
This name is used for a house, habitation
Combined with hag (גַּן "Haggan" H1588)
בַּ֫יִת (ba.yit) — Beth-(togarmah).
nm
This name is used for a house, habitation
HNcmsa/Sd — Noun common masculine singular absolute · suffixHNcmsa/Sd
hous'-hold: Three words are usually found in the Bible where the family is indicated. These three are the Hebrew word bayith and the Greek words oikia and oikos. The unit of the national life of Israel, from the very beginning, was found in the family. In the old patriarchal days each family was complete within itself, the oldest living sire being the unquestioned head of the whole, possessed of almost arbitrary powers. The house and the household are practically synonymous. God had called Abraham "that he might command his children and household after him" (Ge 18:19). The Passover-lamb was to be eaten by the "household" (Ex 12:3). The "households" of the rebels in the camp of Israel shared their doom (Nu 16:31-33;
יָצָא (yatsa') is a Hebrew verb meaning to go or come out, with various applications including departure, escape, and emergence. It can refer to both animate and inanimate subjects and emphasizes the idea of origin or source. The verb appears in different forms, such as Qal, Hiphil, and Hophal, indicating actions like leading out or being brought forth.
יָצָא 1068 vb. go or come out
Qal
go or come out or forth
from (מִן) a place
go forth from (the presence of) a person
in technical senses
of flight, involving escape
depart
of inanimate things
with especial emphasis on idea of origin, source
of children as going forth from loins (of father)
go forth to a place
go forward, proceed to or toward something
come or go forth, with esp. ref. to purpose or result
of combinations
Hiph.
cause to go or come out, bring out, lead out
fig. obj. persons, bring out of (מִן) distress, etc.
bring out animals
inanimate obj.
fig. subj. י׳, bring forth from (מִן)
Hoph. be brought forth
base
H3318 יָצָא go or come out .. go or come out or forth . from (מִן) a place
. go forth from (the presence of) a person
. in technical senses
. of flight, involving escape
. depart
. of inanimate things
. with especial emphasis on idea of origin, source
. of children as going forth from loins (of father)
. . go forth to a place
. go forward, proceed to or toward something
. come or go forth, with esp. ref. to purpose or result
. of combinations
. . cause to go or come out, bring out, lead out
. fig. obj. persons, bring out of (מִן) distress, etc.
. bring out animals
. inanimate obj.
. fig. subj. י׳, bring forth from (מִן)
. be brought forth
3318 yatsa' yaw-tsaw'
a primitive root; to go (causatively, bring) out, in a great
variety of applications, literally and figuratively, direct
and proxim.:--X after, appear, X assuredly, bear out, X
begotten, break out, bring forth (out, up), carry out, come
(abroad, out, thereat, without), + be condemned,
depart(-ing, -ure), draw forth, in the end, escape, exact,
fail, fall (out), fetch forth (out), get away (forth, hence,
out), (able to, cause to, let) go abroad (forth, on, out),
going out, grow, have forth (out), issue out, lay (lie) out,
lead out, pluck out, proceed, pull out, put away, be risen, X
scarce, send with commandment, shoot forth, spread, spring
out, stand out, X still, X surely, take forth (out), at any
time, X to (and fro), utter.
יָצָא (ya.tsa) — to come out: come.
: come/go_out/escape
1) to go out, come out, exit, go forth
1a) (Qal)
1a1) to go or come out or forth, depart
1a2) to go forth (to a place)
1a3) to go forward, proceed to (to or toward something)
1a4) to come or go forth (with purpose or for result)
1a5) to come out of
1b) (Hiphil)
1b1) to cause to go or come out, bring out, lead out
1b2) to bring out of
1b3) to lead out
1b4) to deliver
1c) (Hophal) to be brought out or forth
יָצָא (ya.tsa) — to come out: send.
: send/take_out/release
1) to go out, come out, exit, go forth
1a) (Qal)
1a1) to go or come out or forth, depart
1a2) to go forth (to a place)
1a3) to go forward, proceed to (to or toward something)
1a4) to come or go forth (with purpose or for result)
1a5) to come out of
1b) (Hiphil)
1b1) to cause to go or come out, bring out, lead out
1b2) to bring out of
1b3) to lead out
1b4) to deliver
HVhrmsa — Verb · Hiphil · participle (active) masculine singularHVhrmsa
אָסִיר (asiyr) refers to a bondman or prisoner, indicating someone who is bound or held captive. The word is derived from a root meaning 'to bind.' It is consistently used in the context of captivity, as noted in the entries.
אָסִיר n.m. bondman, prisoner
base
H615 אָסִיר bondman, prisoner
615 'aciyr aw-sere'
from 631; bound, i.e. a captive:--(those which are) bound,
prisoner.
see HEBREW for 0631
אָסִיר (a.sir) — prisoner.
prisoner, captive, bondman
HNcmpa — Noun common · masculine plural absoluteHNcmpa
→ Joseph Ge 39:20-23; 40; 41:1-44
→ Jeremiah Jer 38:6-28; 39:14
→ John the Baptist Mt 11:2; 14:3-12; Mr 6:17; Lu 3:20
→ Jesus Mt 26:47-75; 27; Mr 14:43-72; 15; Lu 22:47-71; 23; Joh 18:3-40; 19
→ The apostles Ac 5:17-42
→ Peter Ac 12:3-19
[כּוֹשָׁרָה] n.f. prosperity. Only pl. intens. ψ 68:7
ref
H3574 כּוֹשָׁרָה
3574 kowsharah ko-shaw-raw'
from 3787; prosperity; in plural freedom: -X chain.
see HEBREW for 03787
כּוֹשָׁרָה (ko.sha.rah) — prosperity.
1) prosperity
2) (TWOT) singing
HRd/Ncfpa — Preposition · noun common feminine plural absoluteHRd/Ncfpa
אַךְ (ak) is an adverb meaning 'surely' or 'indeed,' often used to emphasize what follows. It can also carry a restrictive sense, translating to 'only' or 'but.' The entries indicate its use in various contexts, but do not provide specific verse references.
אַךְ 159 adv. 1. surely. 2. with a restrictive force, emphasizing what follows
base
H389 אַךְ 1. surely. 2. with a restrictive force, emphasizing what follows
389 'ak ak
akin to 403; a particle of affirmation, surely; hence (by
limitation) only:--also, in any wise, at least, but,
certainly, even, howbeit, nevertheless, notwithstanding, only,
save, surely, of a surety, truly, verily, + wherefore, yet
(but).
see HEBREW for 0403
אַךְ (akh) — surely.
1) indeed, surely (emphatic)
2) howbeit, only, but, yet (restrictive)
HD — AdverbHD
סָרַר (sa.rar) is a Hebrew verb meaning to be stubborn or rebellious. It describes a moral turning away or refusal to obey, encompassing notions of backsliding and being refractory. The entries consistently highlight its use in contexts of rebellion and stubbornness, but do not provide specific verse references.
סָרַר vb. be stubborn, rebellious
base
H5637 סָרַר be stubborn, rebellious
5637 carar saw-rar'
a primitive root; to turn away, i.e. (morally) be
refractory:--X away, backsliding, rebellious, revolter(-ing),
slide back, stubborn, withdrew.
סָרַר (sa.rar) — to rebel.
1) to rebel, be stubborn, be rebellious, be refractory
1a) (Qal)
1a1) to be stubborn
1a2) stubborn, rebel (subst)
HVqrmpa — Verb · Qal · participle (active) masculine pluralHVqrmpa
pe'-p'-l: In English Versions of the Bible represents something over a dozen Hebrew and Greek words. Of these, in the Old Testament, `am, is overwhelmingly the most common (about 2,000 times), with le'om, and goy, next in order; but the various Hebrew words are used with very little or no difference in force (e.g. Pr 14:28; but, on the other hand, in Ps 44 contrast verses 12 and 14). Of the changes introduced by the Revised Version (British and American) the only one of significance (cited explicitly in the Preface to the English Revised Version) is the frequent use of the plural "peoples" (strangely avoided in the King James Version except Re 10:11; 17:15), where other nations than Israel are in question. So, for instance, in Ps…
שָׁכַן (shakan) is a Hebrew verb meaning to settle down, abide, or dwell. It encompasses various forms of residing, both literally and figuratively, and includes nuances of establishing or causing to dwell. The entries indicate its use in different grammatical forms, such as Qal, Piel, and Hiphil, which express actions related to dwelling and establishing habitation.
שָׁכַן, שָׁכֵ֑ן 129 vb. settle down, abide, dwell
Qal
settle down to abide
abide, dwell
Pi.
make settle down, establish
make to dwell
Hiph.
lay
cause birds to settle
cause to dwell
base
H7931 שָׁכַן, שָׁכֵ֑ן settle down, abide, dwell
7931 shakan shaw-kan'
a primitive root (apparently akin (by transmission) to 7901
through the idea of lodging; compare 5531, 7925); to reside or
permanently stay (literally or figuratively):--abide,
continue, (cause to, make to) dwell(-er), have habitation,
inhabit, lay, place, (cause to) remain, rest, set (up).
see HEBREW for 05531
see HEBREW for 07925
שָׁכַן (sha.khan) — to dwell.
1) to settle down, abide, dwell, tabernacle, reside
1a) (Qal)
1a1) to settle down to abide
1a2) to abide, dwell, reside
1b) (Piel)
1b1) to make settle down, establish
1b2) to make or cause to dwell
1c) (Hiphil)
1c1) to lay, place, set, establish, settle, fix
1c2) to cause to dwell or abide
Aramaic equivalent: she.khan (שְׁכֵן "to dwell" H7932)
HVqp3cp — Verb · Qal · perfect third person common pluralHVqp3cp
dwel:
(1) In the Old Testament "dwell" is a translation of 9 words, of which by far the most frequent is yashabh, "to sit down," translated "dwell" over 400 times (Ge 4:20; Jos 20:4; 1Ch 17:1,4,5, etc.); also very frequently "sit," and sometimes "abide," "inhabit," "remain." Another word often rendered "dwell" is shakhan or shakhen ("to settle down"), from which is derived the rabbinic word shekhinah (literally, "that which dwells"), the light on the mercy-seat which symbolized the Divine presence (Ex 25:8, etc.). In order to avoid appearing to localize the Divine Being, wherever God is said to "dwell" in a place, the Targum renders that He "causes His Shekinah to dwell"…
Dwell
Tents were in primitive times the common dwellings of men. Houses were afterwards built, the walls of which were frequently of mud (Job 24:16; Matt. 6:19, 20) or of sun-dried bricks.
God “dwells in light” (1 Tim. 6:16; 1 John 1:7), in heaven (Ps. 123:1), in his church (Ps. 9:11; 1 John 4:12). Christ dwelt on earth in the days of his humiliation (John 1:14). He now dwells in the hearts of his people (Eph.…
צְחִיחָה n.f. scorched land;—צ׳ ψ 68:7.
done
H6707 צְחִיחָה
6707 tschiychah tsekh-ee-khaw'
feminine of 6706; a parched region, i.e. the desert:--dry
land.
see HEBREW for 06706
צְחִיחָה (tse.chi.chah) — parched.
scorched land, parched, scorched
HNcfsa — Noun common · feminine singular absoluteHNcfsa
((1) 'erets;
(2) 'adhamah;
(3) sadheh,
"a piece of land";
(4) ge, "earth";
(5) agros, "field";
(6) chora, "region";
(7) chorion, diminutive of chora;
(8) xeros, "dry land";
(9) 'ezrach, "native" the King James Version "born in the land," "born among you," the Revised Version (British and American) "home-born" (Le 19:34; 14:16; Nu 15:30); "like a green tree in its native soil" (Ps 37:35)):
→ Appeared on the third creative day Ge 1:9
→ Original title to, from God Ge 13:14-17; 15:7; Ex 23:31; Le 25:23
→ Bought and sold Ge 23:3-18; 33:19; Ac 4:34; 5:1-8
→ Sale and redemption of, laws concerning Le 25:15,16,23-33; 27:17-24; Nu 36:4; Jer 32:7-16,25,44; Eze 46:18