Psalms 68:7 — Word Study
WLCאֱֽלֹהִ֗ים בְּ֭צֵאתְךָ לִפְנֵ֣י עַמֶּ֑ךָ בְּצַעְדְּךָ֖ בִֽישִׁימ֣וֹן סֶֽלָה׃
BSAO Godʼĕlôhîym [Elohim, the supreme Creator] when You went outyâtsâʼ [marched, led the way]
| Greek | English | Parsing |
|---|---|---|
| אֱֽלֹהִ֗ים | O God | Noun common, masculine plural absolute |
| בְּ֭צֵאתְךָ | when going out you | Preposition, verb qal infinitive construct common, suffix |
| לִפְנֵ֣י | before | Preposition, noun common masculine plural construct |
| עַמֶּ֑ךָ | people your | Noun common masculine singular construct, suffix |
| בְּצַעְדְּךָ֖ | when marching you | Preposition, verb qal infinitive construct common, suffix |
| בִֽישִׁימ֣וֹן | in a desolate place | Preposition, noun common masculine singular absolute |
| סֶֽלָה׃ | Selah | Particle |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | O God, when You went out before Your people, when You marched through the wasteland, Selah |
| KJV | O God, when thou wentest forth before thy people, when thou didst march through the wilderness; Selah: |
| ASV | O God, when thou wentest forth before thy people, When thou didst march through the wilderness; [Selah |
| YLT | O God, in Thy going forth before Thy people, In Thy stepping through the wilderness, Selah. |
| WEB | God, when you went out before your people, when you marched through the wilderness... Selah. |
| BBE | O God, when you went out before your people, wandering through the waste land; (Selah.) |
There are no significant differences in translation choices for this verse.
The verse has one main clause and two subordinate clauses, followed by a reflective pause.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
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 68:7
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 Leadership in the Wildernessgenerated
Psalm 68:7 reflects on God's guidance of His people, emphasizing His role in leading them through challenging times. The psalmist recalls the moment when God went ahead of Israel, marking His protective and guiding presence as they journeyed through the wilderness, a theme echoed throughout the history of Israel as seen in Exodus 13:21 and Deuteronomy 4:34.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 114:1–8 | When Israel departed from Egypt, the house of Jacob from a people of foreign tongue, |
| 2 | Exodus 13:21 | And the LORD went before them in a pillar of cloud to guide their way by day, and in a pillar of fire to give them light by night, so that they could travel by day or night. |
| 3 | Deuteronomy 4:34 | Or has any god tried to take as his own a nation out of another nation—by trials, signs, wonders, and war, by a strong hand and an outstretched arm, and by great terrors—as the LORD your God did for you in Egypt, before your eyes? |
| 4 | Judges 4:14 | Then Deborah said to Barak, “Arise, for this is the day that the LORD has delivered Sisera into your hand. Has not the LORD gone before you?” So Barak came down from Mount Tabor with ten thousand men following him. |
| 5 | Habakkuk 3:13 | You went forth for the salvation of Your people, to save Your anointed. You crushed the head of the house of the wicked and stripped him from head to toe. Selah |
The Treasury of Scripture Knowledge — 8 references, hung on the phrase they belong to
The Key Word — אֱלֹהִים, 'elo.Himgenerated
The word אֱלֹהִים ('elo.Him) is a plural noun that means 'gods' or 'God,' often referring to the supreme deity in the Old Testament. It signifies divine majesty and power, encompassing not only God but also rulers and judges.
In this verse, it highlights God's supreme authority and His active role in leading His people. The psalmist invokes this name to remind the audience of God's greatness and His historical actions on behalf of Israel.
How Translations Differ — measured against the Berean Standard Biblegenerated
Translations of this verse largely agree, using terms like O God (BSB, KJV, ASV, YLT, WEB, BBE), which reflects the Hebrew אֱלֹהִים.
Sentence Structuregenerated
The verse consists of a main clause introduced by the finite verb בְּצֵאתְךָ, when You went out, followed by a subordinate clause that describes the action of marching through the wasteland.
The structure emphasizes the sequence of God's actions — first going out before His people and then marching, which illustrates His leadership and guidance.
Septuagint Backgroundgenerated
In the Septuagint, the Hebrew אֱלֹהִים is rendered as θεὸς (Theos), maintaining the focus on God's divinity. This choice aligns with the Hebrew's emphasis on God's supreme authority.
The translation reflects a consistent understanding of God's role as the leader of Israel, similar to the original Hebrew text.
In plain words — the whole versegenerated
Psalm 68:7 describes how God led His people out of Egypt and through the wilderness. This verse reminds us of His protective presence and guidance during difficult times, as He marched before His people.
Frequently Asked Questionsgenerated
The phrase refers to God's action of leading Israel out of Egypt, emphasizing His role as a protector and guide.
The wilderness represents the challenges and desolation faced by the Israelites, highlighting God's guidance through difficult circumstances.
Selah is a musical term indicating a pause for reflection, inviting the reader to consider the significance of God's actions.
This verse connects to the broader narrative of God's deliverance and guidance throughout Israel's history, as seen in various passages such as Exodus 13:21.
Reflection Questionsgenerated
- In what ways have I experienced God's guidance in my life, similar to how He led Israel?
- How can I reflect on God's past actions and their significance for my current circumstances?
- What does it mean for me to recognize God as my leader in times of difficulty?
- How can I practice moments of reflection, like the pause indicated by 'Selah'?
The early church on this verse — how the Fathers read it
Early Christian writers referenced this verse to discuss God's guidance and power, illustrating its theological significance in their works.
Again, Aeschylus the tragedian, setting forth the power of God, does not shrink from calling him the Highest, in these words:Place God apart from mortals; and think not That he is, like yourself, corporeal. You know him not.Early Church Fathers on Psalms 68 →
Damasus cleansed not, Peter cleansed not, Ambrose cleansed not, Gregory cleansed not; for ours is the ministry, but the sacraments are yours.Early Church Fathers on Psalms 68 →
“O God, when you went forth at the head of your people.” This accords with history, when God preceded his people as they marched out of Egypt.Early Church Fathers on Psalms 68 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Psalms 68:7 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleO God, when thou wentest forth before thy people,.... In the pillar of cloud, and in the pillar of fire, as the Targum adds; and this divine Person was the Son of God, the Angel of his presence, in
Read John Gill on Psalms 68 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryO God, when thou wentest forth before thy people, when thou didst march through the wilderness; Selah: -God's doings for His people in the wilderness; His giving them the law at Sinai; His sustaining
Read Robert Jamieson on Psalms 68 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleIn the cloudy pillar, as their Captain leading them out of Egypt.
Read Matthew Poole on Psalms 68 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 68:7 O God, when thou wentest forth before thy people, when thou didst march through the wilderness; Selah:Ver. 7. O God, when thou wentest forth before thy people] Here the former benefits of God to his people are recited, et additis miris coloribus depicta potius quam descripta, and rather depainted out in lively colours than described. We must stir up ourselves to thankfulness for what God hath done for our forefathers; neither must the memory of his mercies ever grow stale with us.
Read John Trapp on Psalms 68 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 7. O God, when thou wentest forth] This and the following verse most manifestly refer to the passage of the Israelites through the wilderness.
Read AdamClarke on Psalms 68 →CambridgeThe Cambridge Bible for Schools and Colleges7–18. After this general introduction the Psalmist proceeds to review the past history of Israel in proof of God’s victorious power and of His gracious love towards His people.
Read Cambridge on Psalms 68 →Albert Barnes1798–1870Barnes' Notes on the BibleO God, when thou wentest forth before thy people ... - That is, in conducting them through the desert to the promised land.
Read Albert Barnes on Psalms 68 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible7. Wentest forth… didst march—Military phrases, specially denoting the going forth to battle, Psalms 44:9; Habakkuk 3:13; Numbers 27:17.
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
O God, when You went out before Your people, when You marched through the wasteland, Selah
God, when you went out before your people, when you marched through the wilderness... Selah.
O God, when You went out before Your people, when You marched through the wasteland, Selah
O God, when you lead your people into battle, when you march through the desert, (Selah)
Tyndale line
O God, when thou wentest forth before thy people, when thou didst march through the wilderness; Selah:
O God, when thou wentest forth before thy people, When thou didst march through the wilderness; [Selah
O God, when thou wentest forth before thy people, when thou didst march through the wilderness; Selah
O God, when thou wentest forth before thy people, when thou didst march through the wilderness; Selah:
O God, when thou wentest forth before thy people: when thou wentest through the wildernesse, (Selah)
Strictly literal
O God, when thou wentest forth before thy people, when thou didst march through the wilderness — (Selah) —
O God, in Thy going forth before Thy people, In Thy stepping through the wilderness, Selah.
O God, in Your going forth before Your people, || In Your stepping through the wilderness, Selah.
(68:8) O God, when thou didst go forth before thy people, when thou didst tread along through the wilderness—Selah—
God, when you went out before your people, when you marched through the wilderness, Selah
From the Latin
Let not them be ashamed for me, who look for thee, O Lord, the Lord of hosts. Let them not be confounded on my account, who seek thee, O God of Israel.
Simplified
God, when you led your people out, when you marched through the desert, Selah,
O God, when you went out before your people, wandering through the waste land; (Selah.)
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 this verse, with six of the seven words matching. The Septuagint's wording may differ in structure but conveys the same essential meaning as the Hebrew.
אֱֽלֹהִ֗ים בְּ֭צֵאתְךָ לִפְנֵ֣י עַמֶּ֑ךָ בְּצַעְדְּךָ֖ בִֽישִׁימ֣וֹן סֶֽלָה׃
6 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 68:7
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…
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
V-Hiphil — Preposition · verb qal infinitive construct common · suffixHR/Vqcc/Sp2ms
The Hebrew word פָּנֶה (*pāneh*) is a noun meaning 'face' or 'presence,' and it appears in various contexts, including the faces of seraphim and animals, as well as the surface of the ground. It can also function as an adverb meaning 'before' or 'in front of.' The word is built from a root that suggests turning or facing, and it encompasses a wide range of applications, both literal and figurative.
[פָּנֶה], pl. פָּנִים 2123 n.m. face, also faces
face, faces
presence, person
technically, see one's face, i.e. appear before one, in one's presence
face of seraphim
face of animals
face (= surface) of ground
as adv.loc. before
for other phrases
with prepositions
base
H6440 פָּנֶה, pl. פָּנִים face, also faces . . face, faces
. . presence, person
. technically, see one's face, i.e. appear before one, in one's presence
. face of seraphim
. face of animals
. face (= surface) of ground
. as adv. loc. before
. for other phrases
. with prepositions
6440 paniym paw-neem'
plural (but always as singular) of an unused noun (paneh
{paw-neh'}; from 6437); the face (as the part that turns);
used in a great variety of applications (literally and
figuratively); also (with prepositional prefix) as a
preposition (before, etc.):--+ accept, a-(be- )fore(-time),
against, anger, X as (long as), at, + battle, + because (of),
+ beseech, countenance, edge, + employ, endure, + enquire,
face, favour, fear of, for, forefront(-part), form(-er
time, -ward), from, front, heaviness, X him(-self), +
honourable, + impudent, + in, it, look(-eth) (- s), X me, +
meet, X more than, mouth, of, off, (of) old (time), X on,
open, + out of, over against, the partial, person, + please,
presence, propect, was purposed, by reason of, + regard, right
forth, + serve, X shewbread, sight, state, straight, + street,
X thee, X them(-selves), through (+ - out), till, time(-s)
פָּנֶה (pa.neh) — face: before.
: before/to/front
1) face
1a) face, faces
1b) presence, person
1c) face (of seraphim or cherubim)
1d) face (of animals)
1e) face, surface (of ground)
1f) as adv of loc/temp
1f1) before and behind, toward, in front of, forward, formerly, from beforetime, before
1g) with prep
1g1) in front of, before, to the front of, in the presence of, in the face of, at the face or front of, from the presence of, from before, from before the face of
פָּנֶה (pa.neh) — face.
: face
1) face
1a) face, faces
1b) presence, person
1c) face (of seraphim or cherubim)
1d) face (of animals)
1e) face, surface (of ground)
1f) as adv of loc/temp
1f1) before and behind, toward, in front of, forward, formerly, from beforetime, before
1g) with prep
1g1) in front of, before, to the front of, in the presence of, in the face of, at the face or front of, from the presence of, from before, from…
HR/Ncmpc — Preposition · noun common masculine plural constructHR/Ncmpc
be-for': The translation of a great variety of Hebrew and Greek words. "Haran died before (the English Revised Version "in the presence of," literally "before the face of") his father Terah" (Ge 11:28). To be "before" God is to enjoy His favor (Ps 31:22). "The Syrians before" (Isa 9:12 the Revised Version, margin "on the east," as "behind," owing to the position of Canaan, relative to Syria, implies the west).
עַם (am) primarily means 'people' or 'nation,' referring to a collective group, often in the context of tribes such as those of Israel. It can also denote kinsmen or compatriots. The term appears in various contexts, including military and familial references. There is a mention of a specific individual named Ammi in Song of Solomon 6:12.
עַם, עָם 1810 n.m. people
a people, nation
= smaller units
= common people
people in gen., persons
phrases
base
[עַם] n.[m.] kinsman (on father's side)
base
H5971a עַם, עָם people H5971b עַם kinsman (on father's side)
5971 `am am
from 6004; a people (as a congregated unit); specifically, a
tribe (as those of Israel); hence (collectively) troops or
attendants; figuratively, a flock:--folk, men, nation,
people.
see HEBREW for 06004
עַם (am) — people.
: people/nation
1) nation, people
1a) people, nation
1b) persons, members of one's people, compatriots, country-men
עַם (am) — kinsman.
kinsman, kindred
עַם (am) — Ammi.
A man living at the time of United Monarchy, only mentioned at Sng.6.12
§ kinsman, kindred
עַם (am) — People's (Gate).
§ kinsman, kindred
עַם (am) — (Ibleam)-am.
Combined with yiv.le.am (יִבְלְעָם "Ibleam" H2991)
§ kinsman, kindred
עַם (am) — Amaw.
This name means nation, people
עַם (am) — people: soldiers.
: soldiers/army
1) nation, people
1a) people, nation
1b) persons, members of one's people, compatriots, country-men
עַם (am) — people: creatures.
: creatures
1) nation, people
1a) people, nation
1b) persons, members of one's people, compatriots, country-men
HNcmsc/Sp2ms — Noun common masculine singular construct · suffixHNcmsc/Sp2ms
צָעַד (tsa`ad) is a Hebrew verb meaning to step or march. It is a primitive root that conveys the idea of pacing or moving regularly, and can also imply causing someone to march. The entries highlight its use in both the Qal and Hiphil forms, indicating both simple and causative actions.
[צָעַד] vb. step, march
Qal step, march
Hiph. and it (an unseen power) makes him march
base
H6805 [צָעַד] step, march
6805 tsa`ad tsaw-ad'
a primitive root; to pace, i.e. step regularly; (upward) to
mount; (along) to march; (down and causatively) to hurl:--
bring, go, march (through), run over.
צָעַד (tsa.ad) — to march.
1) to step, march, stride
1a) (Qal) to step, march
1b) (Hiphil) to cause to march
HR/Vqcc/Sp2ms — Preposition · verb qal infinitive construct common · suffixHR/Vqcc/Sp2ms
יְשִׁימוֹן (yshiymown) refers to a desolate or waste area, often translated as wilderness or desert. The word is derived from a root meaning 'to be desolate' and encompasses the idea of a solitary, uninhabited place. It is notably used in the context of desolate regions in the Old Testament.
יְשִׁימוֹן n.m. waste, wilderness
base
H3452 יְשִׁימוֹן waste, wilderness
3452 yshiymown yesh-ee-mone'
from 3456; a desolation:--desert, Jeshimon, solitary,
wilderness.
see HEBREW for 03456
יְשִׁימוֹן (ye.shi.mon) — Jeshimon.
§ waste, wilderness, desert, desolate place
יְשִׁימוֹן (ye.shi.mon) — wilderness.
waste, wilderness, desert, desolate place
HR/Ncmsa — Preposition · noun common masculine singular absoluteHR/Ncmsa
plas: Normally for maqom, Old Testament, and topos, New Testament, but in the King James Version "place" represents a great number of Hebrew and Greek words, often used with no difference in force (e.g. 2Ch 35:10,15). the Revised Version (British and American) has made few changes, but occasionally has attempted to specialize the meaning (Ge 40:13; Job 37:8; Ac 8:32; Jas 3:11, etc.).
סֶ֫לָה (selah) means to lift up or exalt. It is primarily recognized as a musical term indicating a pause or interruption, often found in the Psalms. The word is derived from a root meaning 'suspension' and appears frequently in the context of music, suggesting accentuation.
סֶ֫לָה vb. lift up, or exalt;—this interpr. agrees with usage: 71 t. in 39 ψψ, 3 t. Hb 3
base
H5542 סֶ֫לָה lift up, or exalt
5542 celah seh'-law
from 5541; suspension (of music), i.e. pause:--Selah.
see HEBREW for 05541
סֶ֫לָה (se.lah) — Selah.
§ 1) to lift up, exalt
1a) Selah
1a1) a technical musical term probably showing accentuation, pause, interruption
HTj — ParticleHTj
se'-la.
See MUSIC, II, 1.
Selah
A word frequently found in the Book of Psalms, and also in Hab. 3:9, 13, about seventy-four times in all in Scripture. Its meaning is doubtful. Some interpret it as meaning “silence” or “pause;” others, “end,” “a louder strain,” “piano,” etc. The LXX. render the word by daplasma i.e., “a division.”
This word, which is found only in the poetical books of the Old Testament, occurs seventy-one times in the Psalms and three times in Habakkuk. It is probably a term which had a meaning in the musical nomenclature of the Hebrews, though what that meaning may have been is now a matter of pure conjecture. (Gesenius and Ewald and others think it has much the same meaning as our interlude,--a pause in the voices singing, while the instruments perform alone.)
A musical term which occurs seventy-three times in the Psalms, and is found also in Hab 3:3,9,13. It usually occurs at the end of a period or apostrophe, but sometimes at the end only of a clause. This difficult word, it is now generally believed, was a direction for a meditative pause in the singing of a psalm, during which perhaps there was an instrumental interlude.