Psalms 80:2 — Word Study
WLCלִפְנֵ֤י אֶפְרַ֨יִם׀ וּבִנְיָ֘מִ֤ן וּמְנַשֶּׁ֗ה עוֹרְרָ֥ה אֶת־ גְּבֽוּרָתֶ֑ךָ וּלְכָ֖ה לִישֻׁעָ֣תָה לָּֽנוּ׃
BSAHouse of Shepherdsrâʻâh IsraelYisrâʼêl to listenʼâzan to leadnâhag Sheep (Gate)tsôʼn JosephYôwçêph to dwellyâshab cherubkᵉrûwb to shineyâphaʻ
| Greek | English | Parsing |
|---|---|---|
| לִפְנֵ֤י | before | Preposition, noun common masculine plural construct |
| אֶפְרַ֨יִם׀ | Ephraim | Noun proper masculine |
| וּבִנְיָ֘מִ֤ן | and Benjamin | Conjunction, noun proper masculine |
| וּמְנַשֶּׁ֗ה | and Manasseh | Conjunction, noun proper masculine |
| עוֹרְרָ֥ה | stir up ! | Verb piel imperative second person masculine singular, suffix |
| אֶת־ | the object marker | Particle |
| גְּבֽוּרָתֶ֑ךָ | might your | Noun common feminine singular construct, suffix |
| וּלְכָ֖ה | and come ! | Conjunction, verb qal imperative second person masculine singular, suffix |
| לִישֻׁעָ֣תָה | for salvation | Preposition, noun common feminine singular absolute |
| לָּֽנוּ׃ | of us | Preposition, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | before Ephraim, Benjamin, and Manasseh. Rally Your mighty power and come to save us. |
| KJV | Before Ephraim and Benjamin and Manasseh stir up thy strength, and come and save us. |
| ASV | Before Ephraim and Benjamin and Manasseh, stir up thy might, And come to save us. |
| YLT | Before Ephraim, and Benjamin, and Manasseh, Wake up Thy might, and come for our salvation. |
| WEB | Before Ephraim, Benjamin, and Manasseh, stir up your might! Come to save us! |
| BBE | Before Ephraim and Benjamin and Manasseh, let your strength be awake from sleep, and come as our salvation. |
Where they part company is עוֹרְרָ֥ה — see How Translations Differ.
The main clause is a direct command, with a prepositional phrase providing context about the tribes involved.







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 80:2
Sections marked generated are written from the data on this page rather than by a named author. Everything else — the lexicon entries, the cross references, the manuscript readings, the counts — is quoted from its source unchanged.
Context — A Plea for Restorationgenerated
Psalm 80:2 is part of a communal lament where the psalmist appeals to God to act on behalf of His people, specifically mentioning the tribes of Ephraim, Benjamin, and Manasseh. This context emphasizes the need for divine intervention and restoration, as the psalmist expresses a deep yearning for God's presence and help amidst suffering, echoing themes found throughout the Psalms.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Numbers 2:18–24 | On the west side, the divisions of Ephraim are to camp under their standard: The leader of the Ephraimites is Elishama son of Ammihud, |
| 2 | Numbers 10:22–24 | Next, the divisions of the camp of Ephraim set out under their standard, with Elishama son of Ammihud in command. |
| 3 | Psalm 35:23 | Awake and rise to my defense, to my cause, my God and my Lord! |
| 4 | Psalm 44:23–26 | Wake up, O Lord! Why are You sleeping? Arise! Do not reject us forever. |
| 5 | Psalm 78:38 | And yet He was compassionate; He forgave their iniquity and did not destroy them. He often restrained His anger and did not unleash His full wrath. |
The Treasury of Scripture Knowledge — 8 references, hung on the phrase they belong to
The Key Word — עוֹרְרָ֥ה, 'o.Rahgenerated
The Hebrew verb עוּר (*'uwr*) means to rouse or awaken. It conveys a sense of stirring into action or excitement, often used in contexts where God is called upon to energize His people or intervene in their circumstances. The imperative form here indicates urgency, as the psalmist implores God to awaken His might and act on behalf of Israel.
This word encompasses a range of meanings from literal waking to figurative stirring of emotions or actions. The psalmist's use of this term highlights the need for God to actively engage and demonstrate His power in the face of Israel's plight.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, so the BSB is the wording every comparison below is made against.
Sentence Structuregenerated
The verse is structured around a main clause with the finite verb עוֹרְרָ֥ה, stir up, which commands God to act. The sentence includes several noun phrases identifying the tribes of Israel before the call to action, emphasizing their significance in the plea for divine assistance.
The order of the Hebrew words places the tribes at the forefront, highlighting their importance in the context of the psalmist's appeal. The imperative verb follows, underscoring the urgency of the request for God's intervention.
Septuagint Backgroundgenerated
In the Septuagint, the Hebrew verb עוֹרְרָ֥ה is rendered as καθήμενος, which suggests a more passive state compared to the active call to stir up in the Hebrew. This choice may reflect a different interpretive angle, emphasizing God's readiness to act rather than a direct command to awaken.
The translation of the tribes' names remains consistent, maintaining their significance while the overall tone shifts slightly in the Greek rendering.
In plain words — the whole versegenerated
Psalm 80:2 expresses a heartfelt plea for God to awaken His mighty power and come to save His people, specifically mentioning the tribes of Ephraim, Benjamin, and Manasseh. This reflects a deep desire for restoration and divine intervention in times of trouble.
Frequently Asked Questionsgenerated
The psalmist is calling on God to awaken His strength and act decisively to save His people from their troubles.
These tribes represent significant portions of Israel, highlighting the communal nature of the plea for help and restoration.
This phrase expresses a desperate need for divine intervention and deliverance, emphasizing the belief that only God can provide true salvation.
This verse reflects common themes in the Psalms, such as lament, the need for God's presence, and the hope for restoration and salvation.
Reflection Questionsgenerated
- In what areas of my life do I need to call on God to awaken His power?
- How can I better recognize the presence of God in my struggles?
- What does it mean for me to seek God's salvation in my daily life?
- How can I encourage others to trust in God's might during difficult times?
The early church on this verse — how the Fathers read it
Early commentary on this verse includes Augustine of Hippo, who reflects on the significance of God as the Shepherd of Israel and the call for divine attention.
What is, "Thou that feedest Israel, hearken, You that conducts Joseph like sheep"? [Psalms 78:1].Early Church Fathers on Psalms 80 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Psalms 80:2 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleBefore Ephraim, Benjamin, and Manasseh, stir up thy strength,.... Which Christ did in the public ministry of the word, speaking as one having authority, and not as the Scribes and Pharisees; and in
Read John Gill on Psalms 80 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryBefore Ephraim and Benjamin and Manasseh stir up thy strength, and come and save us.
Read Robert Jamieson on Psalms 80 →
Matthew Poole1624–1679Matthew Poole's Commentary on the Holy Biblei.e. Before all the tribes of Israel; for whom he mentions only these three tribes, either, 1. Because of their special relation to Joseph here named, ; Ephraim and Manasseh being his sons, and Benjamin his brother both by his father and mother. Or, 2. Because these were eminent tribes: Ephraim, the head of the kingdom of the ten tribes; Manasseh was planted and powerful on both sides of Jordan; and Benjamin, because the greatest part of Jerusalem and the temple was in its lot. Or, 3. With respect and allusion to the ancient situation of the tabernacle in the wilderness, where these tribes were placed on the west side of the tabernacle, , &c., in which the ark was, which consequently was…
Read Matthew Poole on Psalms 80 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 80:2 Before Ephraim and Benjamin and Manasseh stir up thy strength, and come [and] save us.Ver. 2. Before Ephraim and Benjamin and Manasseh] These three tribes went next after the ark, when it removed, Numbers 2:18-24; Numbers 10:22-24 Stir up thy strength] Which seemeth at present to lie dormant.
Read John Trapp on Psalms 80 →
Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(2) Before Ephraim . . .—The tribes named from Joseph’s sons and his uterine brother naturally range together; they encamped side by side on the west of the Tabernacle, and when the ark moved forward they took their places immediately behind it to head the procession. The preposition “before” would alone show that this ancient arrangement, and no recent political event, determines the manner in which the poet introduces the tribes. It is used of a funeral procession (2 Samuel 3:31; Job 21:33).
Read Charles John Ellicott on Psalms 80 →
AdamClarkeAdam Clarke's Commentary on the BibleVerse 2. Before Ephraim and Benjamin and Manasseh] It is supposed that these three tribes represent the whole, Benjamin being incorporated with Judah, Manasseh comprehending the country beyond Jordan, and Ephraim all the rest.-Dodd.
Read AdamClarke on Psalms 80 →
CambridgeThe Cambridge Bible for Schools and Colleges2. Ephraim, Benjamin, and Manasseh were united by the tie of common descent from Jacob’s beloved wife Rachel, who is regarded by Jeremiah (Jeremiah 31:15) as the mother of the Northern Kingdom, and they are named as representatives of that Kingdom. According to Numbers 2:17 ff. these tribes encamped to the West of the Tabernacle, and marched immediately behind it (Numbers 2:24). Before Ephraim &c. therefore means, ‘placing Thyself at their head as a victorious leader, as Thou didst go before them of old in the journeyings of the wilderness.’ At first sight it may seem strange that Benjamin is reckoned among the Northern tribes, for partially at any rate it sided with Rehoboam (1 Kings…
Read Cambridge on Psalms 80 →
Albert Barnes1798–1870Barnes' Notes on the BibleBefore Ephraim, and Benjamin, and Manasseh - Ephraim and Manasseh were the two sons of Joseph, and their names were given to two of the tribes of Israel. See the notes at Psalms 78:67.
Read Albert Barnes on Psalms 80 →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
before Ephraim, Benjamin, and Manasseh. Rally Your mighty power and come to save us.
Before Ephraim, Benjamin, and Manasseh, stir up your might! Come to save us!
before Ephraim, Benjamin, and Manasseh. Rally Your mighty power and come to save us.
In the sight of Ephraim, Benjamin, and Manasseh reveal your power! Come and deliver us!
Tyndale line
Before Ephraim and Benjamin and Manasseh stir up thy strength, and come and save us.
Before Ephraim and Benjamin and Manasseh, stir up thy might, And come to save us.
Before Ephraim and Benjamin and Manasseh, stir up thy might, and come to save us.
Before Ephraim and Benjamin and Manasseh stir up thy strength, and come and save us.
Before Ephraim and Beniamin and Manasseh stirre vp thy strength, and come to helpe vs.
Strictly literal
Before Ephraim and Benjamin and Manasseh, stir up thy strength, and come to our deliverance.
Before Ephraim, and Benjamin, and Manasseh, Wake up Thy might, and come for our salvation.
Before Ephraim, and Benjamin, and Manasseh, || Wake up Your might, and come for our salvation.
(80:3) Before Ephraim and Benjamin and Menasseh awaken thy might, and come to our help.
In the sight of Ephraim and Benjamin and Manasseh, stir up your power; come and save us.
From the Latin
Rejoice to God our helper: sing aloud to the God of Jacob.
Simplified
in the presence of Ephraim, Benjamin, and Manasseh. Gather together your power and come to save us!
Before Ephraim and Benjamin and Manasseh, let your strength be awake from sleep, and come as our salvation.
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 is preserved in its entirety, while the Septuagint shows a close correspondence with seven of the ten words matching the Hebrew text. This indicates a general agreement in the core message, though the Greek translation's structure may differ.
לִפְנֵ֤י אֶפְרַ֨יִם׀ וּבִנְיָ֘מִ֤ן וּמְנַשֶּׁ֗ה עוֹרְרָ֥ה אֶת־ גְּבֽוּרָתֶ֑ךָ וּלְכָ֖ה לִישֻׁעָ֣תָה לָּֽנוּ׃
7 of the 10 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 80:2
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.
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).
אֶפְרַ֫יִם (Ephrayim) refers to Ephraim, a son of Joseph and Asenath, and the tribe descended from him. The term signifies 'double fruit' and encompasses various meanings, including a geographical region, a chief gate of Jerusalem, and a reference to the northern kingdom. Notably, it appears in Genesis 41:52.
אֶפְרַ֫יִם n.pr.m. Ephraim
base
H669 אֶפְרַ֫יִם Ephraim
669 'Ephrayim ef-rah'-yim
dual of masculine form of 672; double fruit; Ephrajim, a son
of Joseph; also the tribe descended from him, and its
territory:--Ephraim, Ephraimites.
see HEBREW for 0672
אֶפְרַ֫יִם (eph.ra.yim) — Ephraim.
A man living at the time of the Patriarchs, first mentioned at Gen.41.52;
son of: Joseph (H3130) and Asenath (H0621);
brother of: Manasseh (H4519);
father of: Shuthelah (H7803), Becher (H1071H), Tahan (H8465), Ezer (H5827), Elead (H0496) and Beriah (H1283H); also called Ephrathite (NIV: Ephraimite) at 1Sa.1.1; Ephron (Qere, KJV: Ephrain) at 2Ch.13.19;
§ Ephraim = "double ash-heap: I shall be doubly fruitful"
1) second son of Joseph, blessed by him and given preference over first son, Manasseh
2) the tribe, Ephraim
3) the mountain country of Ephraim
4) sometimes used name for the northern kingdom (Hosea or Isaiah)
5) a city near Baal-hazor
6) a chief gate of Jerusalem
אֶפְרַ֫יִם (eph.ra.yim) — Ephraim (Gate).
§ Ephraim = "double ash-heap: I shall be doubly fruitful"
a chief gate of Jerusalem
HNpm — Noun proper masculineHNpm
Ephraim
Double fruitfulness (“for God had made him fruitful in the land of his affliction”). The second son of Joseph, born in Egypt (Gen. 41:52; 46:20). The first incident recorded regarding him is his being placed, along with his brother Manasseh, before their grandfather, Jacob, that he might bless them (48:10; comp. 27:1). The intention of Joseph was that the right hand of the aged patriarch should be placed on the head of the elder of the two; but Jacob set Ephraim the younger before his brother, “guiding his hands wittingly.” Before Joseph’s death, Ephraim’s family had reached the third generation (Gen. 50:23).
a city "in the district near the wilderness" to which our Lord retired with his disciples when threatened with violence by the priests. (John 11:54)
The second son of Joseph, born in Egypt, Ge 41:52. Although the youngest, he yet had the chief blessing of his grandfather Jacob, and the tribe was always more distinguished than that of Manasseh, Ge 48:8-20 Nu 2:18-21. The portion of Ephraim was large and central, and embraced some of the most fertile land in all Canaan. It extended from the Mediterranean across to the Jordan, north of the portions of Dan and Benjamin and included Shiloh, Shechem, etc. A range of mountainous country, which runs through it, is called "the mountains of Ephraim," or "mount Ephraim." This extends also farther south into the portion of Judah, and is there called "the mountains of Judah." Samaria, the capital of the ten tribes, being in Ephraim…
fruitful; increasing
The Hebrew word בִּנְיָמִין (i.e., *Binyamiyn*) means 'son of the right hand.' It refers primarily to Benjamin, the youngest son of Jacob and Rachel, as well as to the tribe descended from him. The entries also mention a son of Bilhan and several individuals from the time of Ezra. Notably, the name is associated with various contexts in the Old Testament.
בִּנְיָמִין n.pr.m. 166 (son of (the) right hand)—
youngest son of Jacob, so called by him, but Rachel, the mother, who died at Benjamin's birth, called בֶּן־אוֹנִ֑י (q.v.)
son of Bilhan and great-grandson of Benjamin
a Jew of Ezra's time
base
H1144 בִּנְיָמִין . youngest son of Jacob, so called by him, but Rachel, the mother, who died at Benjamin's birth, called בֶּן־אוֹנִ֑י (q.v.)
. son of Bilhan and great-grandson of Benjamin
. a Jew of Ezra's time
1144 Binyamiyn bin-yaw-mene'
from 1121 and 3225; son of (the) right hand; Binjamin,
youngest son of Jacob; also the tribe descended from him, and
its territory:--Benjamin.
see HEBREW for 01121
see HEBREW for 03225
בִּנְיָמִין (bin.ya.min) — Benjamin.
A man of the tribe of Benjamin living at the time of the Patriarchs, first mentioned at Gen.35.18;
son of: Israel (H3478) and Rachel (H7354);
brother of: Joseph (H3130);
half-brother of: Reuben (H7205), Simeon (H8095), Levi (H3878), Judah (H3063), Dan (H1835H), Naphtali (H5321), Gad (H1410), Asher (H0836), Issachar (H3485), Zebulun (H2074) and Dinah (H1783);
father of: Bela (H1106A), Becher (H1071), Ashbel (H0788), Gera (H1617), Naaman (H5283), Ehi (H0278), Rosh (H7220), Muppim (H4649), Huppim (H2650H), Ard (H0714), Ahiram (H0297) and Jediael (H3043); also called Jamin at 1Sa.9.1,4; 22.7; 1x
§ Benjamin = "son of the right hand"
1) Jacob's and Rachel's youngest son, Joseph's full brother
2) son of Bilhan, great-grandson of Benjamin
3) a Benjamite, one of the sons of Harim, in the time of Ezra who had taken a strange wife
HC/Npm — Conjunction · noun proper masculineHC/Npm
ben'-ja-min (binyamin, or binyamin; Beniaein, Beniamin):
1. The Patriarch:
The youngest of Jacob's sons. His mother Rachel died in giving him birth. As she felt death approaching she called him Benoni, "son of my sorrow." Fearing, probably, that this might bode evil for the child--for names have always preserved a peculiar significance in the East--Jacob called him Benjamin, "son of the fight hand" (Ge 35:17 ff). He alone of Jacob's sons was born in Palestine, between Bethel and Ephrath. Later in the chapter, in the general enumeration of the children born in Paddan-ar am, the writer fails to except Benjamin (Ge 35:24). Joseph was his full brother. In the history where Benjamin appears as an object of solicitude to his father and brothers, we must not forget that he was already a…
Benjamin
Son of my right hand. (1.) The younger son of Jacob by Rachel (Gen. 35:18). His birth took place at Ephrath, on the road between Bethel and Bethlehem, at a short distance from the latter place. His mother died in giving him birth, and with her last breath named him Ben-oni, son of my pain, a name which was changed by his father into Benjamin. His posterity are called Benjamites (Gen. 49:27; Deut. 33:12; Josh. 18:21).
The tribe of Benjamin at the Exodus was the smallest but one (Num. 1:36, 37; Ps. 68:27). During the march its place was along with Manasseh…
(son of the right hand, fortunate). The youngest of the children of Jacob. His birth took place on the road between Bethel and Bethlehem, near the latter, B.C. 1729. His mother, Rachel, died in the act of giving him birth, naming him with her last breath Ben-oni (son of my sorrow). This was by Jacob changed into Benjamin. (Genesis 35:16,18) Until the journeys of Jacob’s sons and Jacob himself into Egypt we hear nothing of Benjamin. Nothing personal is known of him. Henceforward the history of Benjamin is the history of the tribe. A man of the tribe of Benjamin, son of bilhan, and the head of a family of warriors. (1 Chronicles 7:10) One of the "sons of Harim," an Israelite in the time of Ezra who had married a foreign wife. (Ezra…
The youngest son of Jacob and Rachel, Ge 35:16-18. Rachel died immediately after he was born, and with her last breath named him Ben-oni, the son of my sorrow; but Jacob called him Benjamin, son of my right hand. He was a great comfort to his father, who saw in him the beloved wife he had buried, and Joseph whose loss he mourned. He could hardly be persuaded to let him go with his brethren to Egypt, Ge 42:38. The tribe of Benjamin was small at first and was almost exterminated in the days of the Judges, Jud 20:1-48, but afterwards greatly increased, 2Ch 14:8 17:17. It was valiant, Ge 49:27, and "beloved of the Lord,"…
מְנַשֶּׁה (Mnashsheh) means 'causing to forget' and refers to several figures in the Old Testament. Primarily, it denotes the eldest son of Joseph and the tribe descended from him, as well as the territory they occupied. Additionally, it identifies a king of Judah, son of Hezekiah, and several individuals mentioned during the Exile and Return. The entries consistently highlight these connections without significant disagreement.
מְנַשֶּׁה 136 n.pr.m. et trib. Manasseh
Manasseh, eldest son of Joseph
of tribe
son of Hezekiah
two who had taken strange wives
base
H4519 מְנַשֶּׁה Manasseh
4519 Mnashsheh men-ash-sheh'
from 5382; causing to forget; Menashsheh, a grandson of
Jacob, also the tribe descended from him, and its
territory:--Manasseh.
see HEBREW for 05382
מְנַשֶּׁה (me.nash.sheh) — Manasseh.
A man of the tribe of Manasseh living at the time of the Patriarchs, first mentioned at Gen.41.51;
son of: Joseph (H3130) and Asenath (H0621);
brother of: Ephraim (H0669); married to Aramitess (H0761);
father of: Machir (H4353) and Asriel (H0844H)
§ Manasseh = "causing to forget"
1) the eldest son of Joseph and progenitor of the tribe of Manasseh
1a) the tribe descended from Manasseh
1b) the territory occupied by the tribe of Manasseh
2) son of king Hezekiah of Judah and himself king of Judah; he was the immediate and direct cause for the exile
3) a descendant of Pahath-moab who put away a foreign wife in the time of Ezra
4) a descendant of Hashum who put away a foreign wife in the time of Ezra
מְנַשֶּׁה (me.nash.sheh) — Manasseh.
A king of the tribe of Judah living at the time of Divided Monarchy, first mentioned at 2Ki.20.21;
HC/Npm — Conjunction · noun proper masculineHC/Npm
Manasseh
Who makes to forget. “God hath made me forget” (Heb. nashshani), Gen. 41:51. (1.) The elder of the two sons of Joseph. He and his brother Ephraim were afterwards adopted by Jacob as his own sons (48:1). There is an account of his marriage to a Syrian (1 Chr. 7:14); and the only thing afterwards recorded of him is, that his grandchildren were “brought up upon Joseph’s knees” (Gen. 50:23; R.V., “born upon Joseph’s knees”) i.e., were from their birth adopted by Joseph as his own children.
The tribe of Manasseh was associated with that of Ephraim and Benjamin during the wanderings in the wilderness. They encamped on the west side of the tabernacle. According to the census taken at Sinai, this tribe then…
(forgetting). The thirteenth king of Judah, son of Hezekiah, (2 Kings 21:1) ascended the throne at the age of twelve, and reigned 55 years, from B.C. 608 to 642. His accession was the signal for an entire change in the religious administration of the kingdom. Idolatry was again established to such an extent that every faith was tolerated but the old faith of Israel. The Babylonian alliance which the king formed against Assyria resulted in his being made prisoner and carried off to Babylon in the twenty-second year of his reign, according to a Jewish tradition. There his eyes were opened and he repented, and his prayer was heard and the Lord delivered him, (2 Chronicles 33:12,13) and he returned after some uncertain interval of time to Jerusalem. The altar of the Lord was again…
1. The eldest son of Joseph, born in Egypt. His descendants constituted a full tribe. This was divided in the promised land: one part having settled east of the Jordan, in the country of Bashan, from the river Jabbok northwards; and the other west of the Jordan, between Ephraim and Issachar, extending from the Jordan to the Mediterranean. It was far inferior to Ephraim in wealth and power, according to the prediction of Jacob, Ge 41:50,51 48:1-22 Jos 16:10.
2. The son and impious successor of the good Hezekiah, king of Judah. He began to reign at twelve years old, B. C. 698, and reigned fifty-five years. For his shocking idolatries, tyranny, and cruelties, God suffered him to be carried as a prisoner to Babylon in the twenty-second year of his reign, probably by Esarhaddon king…
forgetfulness; he that is forgotten
עוּר (uwr) is a Hebrew verb meaning to rouse or awaken. It encompasses various forms, including to rouse oneself, be incited, or act in an excited manner. The entries suggest a range of uses from literal waking to figurative stirring up of emotions or actions, with different grammatical forms indicating nuances in meaning.
[עוּר] vb. rouse oneself, awake
Qal rouse oneself to activity
Niph. be roused; be incited to activity
Pō‛l. rouse, incite to activity
Pilp. rouse (i.e. raise ?) a cry of destruction
Hithpō‛l. and I was (joyfully) excited, triumphant
Hiph.
rouse
declarative or exhibitive sense, act in an aroused manner, awake
base
H5782 [עוּר] rouse oneself, awake
5782 `uwr oor
a primitive root (rather identical with 5783 through the idea
of opening the eyes); to wake (literally or
figuratively):--(a- )wake(-n, up), lift up (self), X master,
raise (up), stir up (self).
see HEBREW for 05783
עוּר (ur) — to rouse.
1) to rouse oneself, awake, awaken, incite
1a) (Qal) to rouse oneself, awake
1b) (Niphal) to be roused
1c) (Polel) to stir up, rouse, incite
1d) (Hithpolel) to be excited, be triumphant
1e) (Hiphil)
1e1) to rouse, stir up
1e2) to act in an aroused manner, awake
HVpv2ms/Sh — Verb piel imperative second person masculine singular · suffixHVpv2ms/Sh
אֵת (eth) is primarily a grammatical marker in Hebrew, indicating the definite direct object of a verb. It is not translated into English and typically precedes nouns that are definite. The word is derived from a demonstrative sense of entity, related to the Hebrew word for 'self.' Its Aramaic equivalent is יָת (yat).
אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
base
H853 אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
853 'eth ayth
apparent contracted from 226 in the demonstrative sense of
entity; properly, self (but generally used to point out more
definitely the object of a verb or preposition, even or
namely):--(as such unrepresented in English).
see HEBREW for 0226
אֵת (et) — [Obj.].
sign of the definite direct object, not translated in English but generally preceding and indicating the accusative
Aramaic equivalent: yat (יָת "whom" H3487)
HTo — ParticleHTo
גְּבוּרָה (gbuwrah) refers to strength or might, encompassing concepts of valor and bravery. It is derived from a root related to force and power, often used in a figurative sense. The term can denote not only human strength but also the might of God, highlighting its significance in both personal and divine contexts.
גְּבוּרָה 61 n.f. strength, might
strength
might, valour
might of God
base
H1369 גְּבוּרָה strength, might
1369 gbuwrah gheb-oo-raw'
feminine passive participle from the same as 1368; force
(literally or figuratively); by implication, valor, victory:--
force, mastery, might, mighty (act, power), power, strength.
see HEBREW for 01368
גְּבוּרָה (ge.vu.rah) — might.
1) strength, might
1a) strength
1b) might, valour, bravery
1c) might, mighty deeds (of God)
Aramaic equivalent: ge.vu.rah (גְּבוּרָה "might" H1370)
HNcfsc/Sp2ms — Noun common feminine singular construct · suffixHNcfsc/Sp2ms
הָלַךְ (halak) means 'to go,' 'come,' or 'walk,' and covers a wide range of literal and figurative uses, including aspects of life and death. It can describe physical movement, moral conduct, and even influence on character. The verb appears in various forms, such as Qal, Piel, and Hithpael, indicating different nuances like leading or traversing.
הָלַךְ 1546 vb. go, come, walk
Qal Impf. usually (629 t.) as if from ילך
lit.
of persons
Also of animals, in similar meanings and combinations
in like manner of inanimate things
The inf. abs. is often used
as in other vbs., quite independently
to intensify meaning of finite form
most noteworthy is the joining of the Inf. abs.
with a following Inf. abs. denoting a simutaneous action or process, and so emphasizing duration or continuance
with a foll. vb. fin. c. ו consec. (rare)
in cases where vb. fin. is foll. by Inf. abs. adj. denoting progress, advance
twice, where vb. fin. is not הלך, but another vb. denoting motion
quite by itself
13 t. the Inf. abs. = Imv. & is followed by Pf. consec.
akin to the use of Inf. abs. are some instances of Pt.
In combination with other verbal forms
Fig.; the most common uses follow; in most the origin in a literal meaning is evident:
pass away, die
H1980 הָלַךְ go, come, walk .Impf. usually (629 t.) as if from ילך . lit. . of persons
. Also of animals, in similar meanings and combinations
. in like manner of inanimate things
. The inf. abs. is often used . as in other vbs., quite independently
. to intensify meaning of finite form
. most noteworthy is the joining of the Inf. abs. . with a following Inf. abs. denoting a simutaneous action or process, and so emphasizing duration or continuance
. with a foll. vb. fin. c. ו consec. (rare)
. in cases where vb. fin. is foll. by Inf. abs. + adj. denoting progress, advance
. twice, where vb. fin. is not הלך, but another vb. denoting motion
. quite by itself
. 13 t. the Inf. abs. = Imv. & is followed by Pf. consec.
. akin to the use of Inf. abs. are some instances of Pt.
. In combination with other verbal forms
1980 halak haw-lak'
akin to 3212; a primitive root; to walk (in a great variety
of applications, literally and figuratively):--(all) along,
apace, behave (self), come, (on) continually, be conversant,
depart, + be eased, enter, exercise (self), + follow, forth,
forward, get, go (about, abroad, along, away, forward, on,
out, up and down), + greater, grow, be wont to haunt, lead,
march, X more and more, move (self), needs, on, pass (away),
be at the point, quite, run (along), + send, speedily, spread,
still, surely, + tale-bearer, + travel(-ler), walk (abroad,
on, to and fro, up and down, to places), wander, wax,
(way-)faring man, X be weak, whirl.
see HEBREW for 03212
הָלַךְ (ha.lakh) — to go: went.
: went/go[away]
1) to go, walk, come
1a) (Qal)
1a1) to go, walk, come, depart, proceed, move, go away
1a2) to die, live, manner of life (fig.)
1b) (Piel)
1b1) to walk
1b2) to walk (fig.)
1c) (Hithpael)
1c1) to traverse
1c2) to walk about
1d) (Niphal) to lead, bring, lead away, carry, cause to walk
הָלַךְ (ha.lakh) — to go: come.
: come[nearer]
1) to go, walk, come
1a) (Qal)
1a1) to go, walk, come, depart, proceed, move, go away
1a2) to die, live, manner of life (fig.)
1b) (Piel)
1b1) to walk
1b2) to walk (fig.)
1c) (Hithpael)
1c1) to traverse
1c2) to walk about
1d) (Niphal) to lead, bring, lead away, carry, cause to walk
הָלַךְ (ha.lakh) — to go: walk.
: walk/move
1) to go, walk, come
1a) (Qal)
1a1) to go, walk, come, depart, proceed, move, go away
1a2) to die, live, manner of life (fig.)
1b) (Piel)
1b1) to walk
1b2) to walk (fig.)
1c) (Hithpael)
1c1) to traverse
HC/Vqv2ms/Sh — Conjunction · verb qal imperative second person masculine singular · suffixHC/Vqv2ms/Sh
kum: The translation of many Hebrew and Greek words. In the phrase "The Spirit of Yahweh came mightily upon him" (Jud 14:6,19; 15:14; 1Sa 10:10; 11:6; 16:13), the word is tsaleah; Jud 14:6; 15:14 "came mightily," which is the uniform translation of the Revised Version (British and American) (compare Jud 13:25 "to move," i.e. to disturb or stir up). In Jud 6:34; 1Ch 12:18; 2Ch 24:20, it is labhesh, "to clothe"; the Revised Version, margin "The Spirit .... clothed itself with Gideon" and .... "with Zechariah,"…
יְשׁוּעָה (yeshu'ah) refers to concepts of salvation, deliverance, and welfare, often with a spiritual dimension. It is derived from a root meaning to save and encompasses ideas of victory and prosperity. The term is used in contexts related to divine aid and protection, emphasizing both physical and spiritual deliverance.
יְשׁוּעָה n.f. salvation
welfare, prosperity
deliverance
salvation by God, primarily from external evils, but often with added spiritual idea
victory
base
H3444 יְשׁוּעָה salvation . welfare, prosperity
. deliverance
. salvation by God, primarily from external evils, but often with added spiritual idea
. victory
3444 yshuw`ah yesh-oo'-aw
feminine passive participle of 3467; something saved, i.e.
(abstractly) deliverance; hence, aid, victory,
prosperity:--deliverance, health, help(-ing), salvation, save,
saving (health), welfare.
see HEBREW for 03467
יְשׁוּעָה (ye.shu.ah) — salvation.
1) salvation, deliverance
1a) welfare, prosperity
1b) deliverance
1c) salvation (by God)
1d) victory
HR/Ncfsa — Preposition · noun common feminine singular absoluteHR/Ncfsa
sal-va'-shun:
I. IN THE OLD TESTAMENT
1. General
2. Individualism
3. Faith
4. Moral Law
5. Sacrifices
6. Ritual Law
II. INTERMEDIATE LITERATURE
1. General
2. The Law
III. THE TEACHING OF CHRIST
1. The Baptist
2. Kingdom of God
3. Present and Future
4. Individualism
5. Moral Progress
6. Forgiveness
7. Person of Christ
8. Notes
IV. PAUL
1. General
2. Moral Progress
3. The Spirit
4. Mystical Union
5. Forgiveness
6. Atonement
7. Summary
8. Notes
V. THE REST OF THE NEW TESTAMENT: SUMMARY
1. John
2. Hebrews
3. Peter
4. Summary
LITERATURE
In English Versions of the Bible the words "salvation" "save," are not technical theological terms, but denote simply "deliverance," in almost any sense the latter word can have. In systematic theology, however, "salvation" denotes the whole process by which man is delivered from all that would prevent his attaining to the highest good that God has prepared for him. Or, by a transferred sense…
Salvation
This word is used of the deliverance of the Israelites from the Egyptians (Ex. 14:13), and of deliverance generally from evil or danger. In the New Testament it is specially used with reference to the great deliverance from the guilt and the pollution of sin wrought out by Jesus Christ, “the great salvation” (Heb. 2:3). (See REDEMPTION; REGENERATION.)
Means, strictly, deliverance; and so it is used of temporal deliverance, victory, in Ge 14:13 1Sa 14:45. But as the spiritual deliverance from sin and death, through the Redeemer, Mt 1:21, is a far greater salvation, so this word has come to be used mostly only in this moral and spiritual sense; and implies not only this deliverance, but also the consequences of it, namely, eternal life and happiness in the kingdom of out Lord, 2Co 7:10 Eph 1:13. It is most justly described as a "great salvation," Heb 2:3.
נוּ (nu) — us.
Personal object pronoun - suffix for propositions and verbs without an object: 1st person plural
HR/Sp1bp — Preposition · suffixHR/Sp1bp
US, pronoun objective case of we.
Give us this day our daily bread.
Us , pron. [OE. us, AS. s; akin to OFries. & OS. s, D. ons, G. uns, Icel. & Sw. oss, Dan. os, Goth. uns, L. nos we, us, Gr. we, Skr. nas us. . Cf. Nostrum, Our.] The persons speaking, regarded as an object; ourselves; — the objective case of we. See We. “Tell us a tale.” Chaucer.
Give us this day our daily bread. Matt. vi. 11.
Us, pron. oblique case of we
