Psalms 89:19 — Word Study
WLCאָ֤ז דִּבַּ֥רְתָּֽ־ בְחָ֡זוֹן לַֽחֲסִידֶ֗יךָ וַתֹּ֗אמֶר שִׁוִּ֣יתִי עֵ֭זֶר עַל־ גִּבּ֑וֹר הֲרִימ֖וֹתִי בָח֣וּר מֵעָֽם׃
BSAforkîy The LordYᵉhôvâh shieldmâgên holyqâdôwsh IsraelYisrâʼêl King'smelek
| Greek | English | Parsing |
|---|---|---|
| אָ֤ז | then | Adverb |
| דִּבַּ֥רְתָּֽ־ | you spoke | Verb, Piel, perfect second person masculine singular |
| בְחָ֡זוֹן | in a vision | Preposition, noun common masculine singular absolute |
| לַֽחֲסִידֶ֗יךָ | to faithful [people] your | Preposition, suffix |
| וַתֹּ֗אמֶר | and you said | Verb, Qal, sequential imperfect second person masculine singular |
| שִׁוִּ֣יתִי | I have placed | Verb, Piel, perfect first person common singular |
| עֵ֭זֶר | help | Noun common, masculine singular absolute |
| עַל־ | on | Preposition |
| גִּבּ֑וֹר | a warrior | Noun common, masculine singular absolute |
| הֲרִימ֖וֹתִי | I have raised up | Verb, Hiphil, perfect first person common singular |
| בָח֣וּר | a chosen [one] | Verb, Qal, participle (passive) masculine singular |
| מֵעָֽם׃ | from [the] people | Preposition, noun common masculine singular absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | You once spoke in a vision; to Your godly ones You said, “I have bestowed help on a warrior; I have exalted one chosen from the people. |
| KJV | Then thou spakest in vision to thy holy one, and saidst, I have laid help upon one that is mighty; I have exalted one chosen out of the people. |
| ASV | Then thou spakest in vision to thy saints, And saidst, I have laid help upon one that is mighty; I have exalted one chosen out of the people. |
| YLT | Then Thou hast spoken in vision, To Thy saint, yea, Thou sayest, I have placed help upon a mighty one, Exalted a chosen one out of the people, |
| WEB | Then you spoke in vision to your saints, and said, “I have given strength to the warrior. I have exalted a young man from the people. |
| BBE | Then your voice came to your holy one in a vision, saying, I have put the crown on a strong one, lifting up one taken from among the people. |
All translations agree on the rendering of חָזוֹן as 'vision'.
The main clause introduces God's communication, followed by a prepositional phrase identifying the audience and a declarative clause detailing the message.







8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbלְ
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 89:19
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 Assurance to His Peoplegenerated
Psalms 89:19 reflects God's communication to His faithful ones, assuring them of His support for a chosen leader. This verse is situated within a psalm that emphasizes God's faithfulness and the significance of His promises to Israel, as seen in the surrounding verses. The psalmist recalls God's past declarations and His commitment to His people, setting the stage for the divine support that follows.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | 1 Samuel 16:1 | Now the LORD said to Samuel, “How long are you going to mourn for Saul, since I have rejected him as king over Israel? Fill your horn with oil and go. I am sending you to Jesse of Bethlehem, for I have selected from his sons a king for Myself.” |
| 2 | 2 Samuel 7:8–17 | Now then, you are to tell My servant David that this is what the LORD of Hosts says: I took you from the pasture, from following the flock, to be the ruler over My people Israel. |
| 3 | Luke 1:70 | as He spoke through His holy prophets, those of ages past, |
| 4 | 2 Peter 1:21 | For no such prophecy was ever brought forth by the will of man, but men spoke from God as they were carried along by the Holy Spirit. |
| 5 | 2 Peter 3:2 | by recalling what was foretold by the holy prophets and commanded by our Lord and Savior through your apostles. |
The Treasury of Scripture Knowledge — 14 references, hung on the phrase they belong to
The Key Word — חָזוֹן, cha.zongenerated
The noun חָזוֹן (chazown) means 'vision' and refers to divine revelations or prophetic dreams. It indicates a form of communication from God, often experienced by prophets, and is used to convey significant messages or insights.
In this verse, it highlights the manner in which God reveals His intentions and promises to His chosen ones, emphasizing the importance of divine guidance in the lives of the faithful.
How Translations Differ — measured against the Berean Standard Biblegenerated
All translations agree on the rendering of חָזוֹן as 'vision' in this verse, maintaining the concept of divine revelation.
Sentence Structuregenerated
The verse begins with the finite verb דִּבַּרְתָּ (dibar-ta), you spoke, which governs the structure. It is followed by a prepositional phrase indicating the context of the speech and the audience, and concludes with a declarative statement about the help bestowed on a warrior.
The order emphasizes God's direct communication and the assurance of support, highlighting the significance of His words to the faithful.
Septuagint Backgroundgenerated
The Septuagint translates חָזוֹן as ὅρασις, which also means 'vision' but may carry a slightly different connotation in the Greek context, focusing on the act of seeing or perceiving.
This choice reflects a broader interpretation of divine revelation, aligning with the Greek understanding of prophetic insight.
In plain words — the whole versegenerated
Psalms 89:19 tells us that God spoke to His faithful ones in a vision, promising help and support for a chosen warrior. This verse emphasizes God's commitment to His people and His role as a protector.
Frequently Asked Questionsgenerated
It indicates that God communicated His message through a divine revelation, often seen as a prophetic dream or insight.
The 'godly ones' refer to those who are faithful and devoted to God, often understood as His chosen people or saints.
The chosen warrior represents a leader or figure whom God has appointed to fulfill His purposes and provide protection for His people.
This verse highlights God's assurance of support and exaltation for His chosen ones, reinforcing His faithfulness to His promises throughout history.
Reflection Questionsgenerated
- In what ways have I experienced God's guidance in my life, similar to how He spoke to His faithful ones?
- How can I be more attentive to the ways God communicates with me?
- What qualities do I see in leaders that align with being chosen by God?
- How can I support and uplift those who are in positions of leadership in my community?
The early church on this verse — how the Fathers read it
Early church fathers, like Augustine, referenced this verse to discuss God's revelations to His prophets and the significance of His promises.
"You spoke sometime in vision unto Your sons, and said" [Psalms 89:19]. You spoke in your vision. You revealed this to Your Prophets.Early Church Fathers on Psalms 89 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Psalms 89:19 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleThen thou spakest in vision to thy Holy One,.... Samuel the prophet, that holy man of God, to whom the Lord spoke in vision, or by a spirit of prophecy, concerning David, the choice and exaltation of
Read John Gill on Psalms 89 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryThen thou spakest in vision to thy holy one, and saidst, I have laid help upon one that is mighty; I have exalted one chosen out of the people.
Read Robert Jamieson on Psalms 89 →
Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThen, i.e. of old; for this particle is sometimes put indefinitely. Or, then, when thou didst set David in the throne. In vision; which then was the usual way by which God spake to the prophets, . To thy holy one: to thy holy prophets; the singular number being put for the plural; especially to Samuel and Nathan; for part of the following message was delivered to the former, and part to the latter. I have laid help; I have provided help and relief for my people, which I have put into safe hands. Upon one that is mighty; upon a person of singular courage and wisdom, and every way fit for so great a charge. One chosen out of the people; one whom I have picked and chosen out of all the people…
Read Matthew Poole on Psalms 89 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 89:19 Then thou spakest in vision to thy holy one, and saidst, I have laid help upon [one that is] mighty; I have exalted [one] chosen out of the people.Ver. 19. Then thou spakest in vision to thy holy one] i.e. To Samuel, thy priest and prophet, 1 Samuel 16:12, one of those few that lived and died with glory. I have laid help upon one that is’ mighty] I have called David to the kingdom, and qualified him for the purpose; but the person chiefly intended here is Christ, ‘ able to save them to the uttermost who come to God by him,’ Hebrews 7:25. I have exalted one chosen out of the people] One of mean parentage, or one of singular parts, drained from the dregs, and sifted from the…
Read John Trapp on Psalms 89 →
Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(19) The mention of the king allows the poet to bring still more into prominence the special promises made to Israel. The piece, which is couched in oracular language, is introduced by a prose statement recalling the sentences in Job which introduce a fresh speaker. Holy one.—See Note, Psalms 16:10. Some MSS. (comp. LXX. and Vulg.) have the plural. The singular is correct, referring no doubt to Nathan, as is seen from 2 Samuel 7:17; 1 Chronicles 17:15. The oracular piece that follows (Psalms 89:19-37) is like Psalms 132:11-12, founded on this old prophetic passage; but while the original reference is to Solomon, here it is extended to all David’s posterity. I have . . .—Better, I have…
Read Charles John Ellicott on Psalms 89 →
AdamClarkeAdam Clarke's Commentary on the BibleVerse 19. Then thou spakest in vision to thy holy one] Instead of חסידך chasidecha, "thy holy one," חסידיך chasideycha, "thy holy ones," is the reading of sixty-three of Kennicott's and seventy-one of De Rossi's MSS., and a great number of editions besides. If we take it in the singular, it most probably means Samuel, and refers to the revelation God gave to him relative to his appointment of David to be king in the stead of Saul. If we take it in the plural, it may mean not only Samuel, but also Nathan and Gad. For what God revealed to Samuel relative to David, see 2 Samuel 7:5, c. 1 Chronicles 11:2-3; and for what he said to Nathan on the same subject, see 1 Chronicles 17:3; 1 Chronicles…
Read AdamClarke on Psalms 89 →
CambridgeThe Cambridge Bible for Schools and Colleges19–37. The mention of the king in Psalms 89:18 naturally leads up to the covenant with David which was briefly alluded to in Psalms 89:3-4. The Psalmist now recites the promise in detail in a poetical expansion of the narrative in 2 Samuel 7.
Read Cambridge on Psalms 89 →
Albert Barnes1798–1870Barnes' Notes on the BibleThen thou spakest in vision - Or, by a vision. See this word explained in the notes at Isaiah 1:1. The meaning is, that God had spoken this by means of visions, or by communications made to his people by the prophets.
Read Albert Barnes on Psalms 89 →The verse in English, compared — 16 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
You once spoke in a vision; to Your godly ones You said, “I have bestowed help on a warrior; I have exalted one chosen from the people.
Then you spoke in vision to your saints, and said, “I have given strength to the warrior. I have exalted a young man from the people.
You once spoke in a vision; to Your godly ones You said, “I have bestowed help on a warrior; I have exalted one chosen from the people.
Then you spoke through a vision to your faithful followers and said: “I have energized a warrior; I have raised up a young man from the people.
Tyndale line
Then thou spakest in vision to thy holy one, and saidst, I have laid help upon one that is mighty; I have exalted one chosen out of the people.
Then thou spakest in vision to thy saints, And saidst, I have laid help upon one that is mighty; I have exalted one chosen out of the people.
Then thou spakest in vision to thy saints, and saidst, I have laid help upon one that is mighty; I have exalted one chosen out of the people.
Then thou didst speak in vision to thy holy one, and say, I have laid help upon one that is mighty; I have exalted one chosen out of the people.
Thou spakest then in a vision vnto thine Holy one, and saydest, I haue layde helpe vpon one that is mightie: I haue exalted one chosen out of the people.
Strictly literal
Then thou spakest in vision of thy Holy One, and saidst, I have laid help upon a mighty one; I have exalted one chosen out of the people.
Then Thou hast spoken in vision, To Thy saint, yea, Thou sayest, I have placed help upon a mighty one, Exalted a chosen one out of the people,
Then You have spoken in vision, || To Your saint, indeed, || You say, I have placed help on a mighty one, || Exalted a chosen one out of the people,
(89:20) Then spokest thou in a vision to thy pious [servant], and saidst, “I have bestowed help to one that is mighty; I have exalted a youth out of the people;
Long ago you spoke in a vision to your faithful ones; you said, “I have set a crown on a mighty one.” I have raised up one chosen from among the people.
Simplified
Once you spoke in a vision to your faithful servant and said, “I have given strength to the warrior I have chosen from the people to become king.
Then your voice came to your holy one in a vision, saying, I have put the crown on a strong one, lifting up one taken from among the people.
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 show some agreement in content, though the Septuagint's word order differs. The Masoretic Text preserves the original Hebrew structure, while the Septuagint presents a translation that adapts the message for a Greek-speaking audience.
אָ֤ז דִּבַּ֥רְתָּֽ־ בְחָ֡זוֹן לַֽחֲסִידֶ֗יךָ וַתֹּ֗אמֶר שִׁוִּ֣יתִי עֵ֭זֶר עַל־ גִּבּ֑וֹר הֲרִימ֖וֹתִי בָח֣וּר מֵעָֽם׃
7 of the 12 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 89:19
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.
אָז (az) is a demonstrative adverb meaning 'at that time' or 'then,' used for both temporal and logical expressions. It can refer to past events or indicate a condition for future actions. The related form מֵאָז (me.az) means 'from that time' or 'since.' The entries highlight its use in various contexts without significant disagreement.
אָז adv. at that time, then whether expressing duration, or inception (= thereupon).
strictly temporal
expressing logical sequence strictly
base
מֵאָז lit. from that time
base
H227a אָז at that time, then H227b מֵאָז, once
227 'az awz
a demonstrative adverb; at that time or place; also as a
conjunction, therefore:--beginning, for, from, hitherto, now,
of old, once, since, then, at which time, yet.
אָז (az) — then.
1) then, at that time
1a) temporal expressions
1a1) then (past)
1a2) then, if...then (future)
1a3) earlier
1b) logical expressions
1b1) in that case
1b2) that (being so)
מֵאָז (me.az) — the past.
1) in time past, of old
2)from time of, since
HD — AdverbHD
דָבַר (dabar) is a Hebrew verb primarily meaning 'to speak.' It encompasses a range of actions including declaring, commanding, and conversing. The root suggests a figurative use of words, with some entries noting a rare destructive sense of subduing. Various forms of the verb indicate different nuances, such as speaking with one another or making promises.
[דָבַר] 1142 vb. speak (original mng. dub.)
Qal speak
Niph. reciprocal sense, speak with one another, talk
Pi. speak
Pu. in the day when she may be spoken for
Hithp. speaking this word
Hiph. either leads subject, or puts to flight, fig. for subdues
base
H1696 דָבַר speak (original mng. dub.)
1696 dabar daw-bar'
a primitive root; perhaps properly, to arrange; but used
figuratively (of words), to speak; rarely (in a destructive
sense) to subdue:--answer, appoint, bid, command, commune,
declare, destroy, give, name, promise, pronounce, rehearse,
say, speak, be spokesman, subdue, talk, teach, tell, think,
use (entreaties), utter, X well, X work.
דָבַר (da.var) — to speak: speak.
: speak/tell/command
1) to speak, declare, converse, command, promise, warn, threaten, sing
1a) (Qal) to speak
1b) (Niphal) to speak with one another, talk
1c) (Piel)
1c1) to speak
1c2) to promise
1d) (Pual) to be spoken
1e) (Hithpael) to speak
1f) (Hiphil) to lead away, put to flight
דָבַר (da.var) — to speak: subdue.
: subdue
1) to speak, declare, converse, command, promise, warn, threaten, sing
1a) (Qal) to speak
1b) (Niphal) to speak with one another, talk
1c) (Piel)
1c1) to speak
1c2) to promise
1d) (Pual) to be spoken
1e) (Hithpael) to speak
1f) (Hiphil) to lead away, put to flight
דָבַר (da.var) — to speak: promise.
: promise/declare
1) to speak, declare, converse, command, promise, warn, threaten, sing
1a) (Qal) to speak
1b) (Niphal) to speak with one another, talk
1c) (Piel)
1c1) to speak
1c2) to promise
1d) (Pual) to be spoken
1e) (Hithpael) to speak
HVpp2ms — Verb · Piel · perfect second person masculine singularHVpp2ms
spok (1Ki 7:33).
See SEA, THE MOLTEN.
חָזוֹן (chazown) means 'vision' and encompasses various forms of divine communication, including dreams, revelations, and oracles. It can refer to visions experienced in ecstatic states or during the night, and it is also used as a title for prophetic books.
חָזוֹן n.m. vision
vision, as seen in the ecstatic state
vision, in the night
divine communication in a vision, oracle, prophecy
vision, as title of book of prophecy
base
H2377 חָזוֹן vision
2377 chazown khaw-zone'
from 2372; a sight (mentally), i.e. a dream, revelation, or
oracle:--vision.
see HEBREW for 02372
חָזוֹן (cha.zon) — vision.
1) vision
1a) vision (in ecstatic state)
1b) vision (in night)
1c) vision, oracle, prophecy (divine communication)
1d) vision (as title of book of prophecy)
HR/Ncmsa — Preposition · noun common masculine singular absoluteHR/Ncmsa
vizh'-un (chazon, chizzayon, mar'ah; horama, optasia): Psychologists find that man is prevailingly and persistently "eye-minded." That is, in his waking life he is likely to think, imagine and remember in terms of vision. Naturally then, his dreaming is predominantly visual; so strongly visual, we are told, that it is not rare to find dreams defined as "trains of fantastic images." Whether man was made this way in order that God might communicate with him through dreams and visions is hardly worth debating; if the records of human life, in the Bible and out of it, are to be trusted at all, there is nothing better certified than that God has communicated with man in this way (Ps 89:19; Pr 29:18; compare Am 8:11,12;
Vision
(Luke 1:22), a vivid apparition, not a dream (comp. Luke 24:23; Acts 26:19; 2 Cor. 12:1).
A supernatural presentation of certain scenery or circumstances to the mind of a person either while awake or asleep, Isa 6:1-13 Eze 1:1-28 Da 8:1-27 Ac 26:13. See DREAM.
חָסִיד (chaciyd) means kind or pious, referring to someone who is religiously devoted or merciful. It encompasses terms like saint, godly, and faithful. The word is rooted in the concept of kindness, often associated with God's attributes in contexts like Jeremiah 3:12 and Psalm 145:17.
חָסִיד adj.m. kind, pious (so, as denoting active practice of חֶסֶד, kindness, Thes MV De and most, cf. קָצִיר, פָּקִיד etc.; > Hup on ψ 4:4 RVm who expl. as passive reception of י׳’s חֶסֶד, cf. שָׂכִיר, אָסִיר etc.; its used as attribute of God Je 3:12 ψ 145:17, and the context ψ 12:1 Mi 7:2 etc., favour active sense)—
kind
pious, godly
base
H2623 חָסִיד kind, pious
2623 chaciyd khaw-seed'
from 2616; properly, kind, i.e. (religiously) pious (a
saint):--godly (man), good, holy (one), merciful, saint, (un-
)godly.
see HEBREW for 02616
חָסִיד (cha.sid) — pious.
1) faithful, kind, godly, holy one, saint, pious
1a) kind
1b) pious, godly
1c) faithful ones (subst)
HR/Aampc/Sp2ms — Preposition · suffixHR/Aampc/Sp2ms
אָמַר (amar) is a Hebrew verb meaning 'to say' or 'to utter,' with a broad range of uses including to promise, command, or even boast. It appears in various forms, such as in the Qal (to say), Niphal (to be told), and Hiphil (to avow). The entries highlight its versatility in both spoken and internal contexts, though no specific verse is noted.
אָמַר 5287 vb. utter, say
Qal
Say
Say in the heart (= think)
Promise
Command (esp. late)
Niph. be said, told
Hiph. avow, avouch (lit. cause to declare)
Hithp. act proudly, boast
base
H559 אָמַר utter, say .. Say
. Say in the heart (= think)
. Promise
. Command (esp. late)
. be said, told
. avow, avouch (lit. cause to declare)
. act proudly, boast
559 'amar aw-mar'
a primitive root; to say (used with great
latitude):--answer, appoint, avouch, bid, boast self, call,
certify, challenge, charge, + (at the, give) command(-ment),
commune, consider, declare, demand, X desire, determine, X
expressly, X indeed, X intend, name, X plainly, promise,
publish, report, require, say, speak (against, of), X still, X
suppose, talk, tell, term, X that is, X think, use (speech),
utter, X verily, X yet.
אָמַר (a.mar) — to say.
1) to say, speak, utter
1a) (Qal) to say, to answer, to say in one's heart, to think, to command, to promise, to intend
1b) (Niphal) to be told, to be said, to be called
1c) (Hithpael) to boast, to act proudly
1d) (Hiphil) to avow, to avouch
Aramaic equivalent: a.mar (אֲמַר "to say" H0560)
Hc/Vqw2ms — Verb · Qal · sequential imperfect second person masculine singularHc/Vqw2ms
שָׁוָה (shavah) is a Hebrew verb that conveys the idea of being even or smooth, and extends to meanings like agreeing, resembling, or making something like another. It is built from a primitive root and covers a range of uses, including to level, set, or adjust. The entries indicate various forms, such as Qal, Piel, and Hiphil, which express different nuances of the verb.
שָׁוָה vb. (be even, smooth, v. Pi., hence) agree with, be like, resemble
Qal it was not equalled to me, i.e. not requited
Pi. he hath levelled
Hiph. make like
Nithp. (appar.) are alike
base
[שָׁוָה] vb. Pi. set, place
base
H7737a שָׁוָה (be even, smooth, v. Pi., hence) agree with, be like, resemble . make like
. (appar.) are alike
H7737b שָׁוָה Pi. set, place
7737 shavah shaw-vaw'
a primitive root; properly, to level, i.e. equalize;
figuratively, to resemble; by implication, to adjust (i.e.
counterbalance, be suitable, compose, place, yield,
etc.):--avail, behave, bring forth, compare, countervail,
(be, make) equal, lay, be (make, a- )like, make plain, profit,
reckon.
שָׁוָה (sha.vah) — be like.
1) to agree with, be or become like, level, resemble
1a) (Qal)
1a1) to be like
1a2) equivalent (participle)
1a3) to set, place
1a4) setting (participle)
1b) (Piel) to level, smooth, still
1c) (Hiphil) to make like
1d) (Nithpael) to be alike
Aramaic equivalent: she.vah (שְׁוָה "be like" H7739A)
שָׁוָה (sha.vah) — to set.
(Piel) to set, place
Aramaic equivalent: she.vah (שְׁוָה "be set" H7739B)
HVpp1cs — Verb · Piel · perfect first person common singularHVpp1cs
עֵ֫זֶר (ezer) means help or succour, referring to assistance or support. It can denote both the act of helping and a person who provides help. The term is derived from a root meaning to aid. The entries consistently emphasize its meaning as a source of assistance.
עֵ֫זֶר n.m. help, succour
help, succour
concr. = one who helps
base
H5828 עֵ֫זֶר help, succour
5828 `ezer ay'-zer
from 5826; aid:--help.
see HEBREW for 05826
עֵ֫זֶר (e.zer) — helper.
1) help, succour
1a) help, succour
1b) one who helps
HNcmsa — Noun common · masculine singular absoluteHNcmsa
With the sense of that which brings aid, support, or deliverance, "help" (noun and vb.) represents a large variety of words in Hebrew and Greek (noun 7, verb 16). A principal Hebrew word is `azar, "to help," with the corresponding nouns `ezer, `ezrah; a chief Greek word is boetheo (Mt 15:25; Mr 9:22,24, etc.). True help is to be sought for in Yahweh, in whom, in the Old Testament, the believer is constantly exhorted to trust, with the renouncing of all other confidences (Ps 20:2; 33:20; 42:5; 46:1; 115:9,10,11; 121:2; Isa 41:10,13,14, etc.). In Ro 8:26 it is said, "the Spirit also helpeth our infirmity," the verb here…
The Hebrew word עַל (*al*) is a preposition meaning 'upon' and encompasses a wide range of meanings, including 'on account of,' 'beside,' 'above,' and 'against.' It can indicate physical placement, emotional burdens, or duties imposed on a person. The entries also note its use in idiomatic expressions and with verbs of motion. There is a mention of its function as a conjunction in certain contexts.
כִּי עַל כֵּן forasmuch as
base
עַל, עָ֑ל
subst. height
As prep. upon, and hence on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against
Upon, of the substratum upon which an object in any way rests, or on which an action is performed
—
of clothing, etc., which any one wears
With verbs of covering or protecting, even though the cover or veil be not over or above the thing covered, but around or before it
Of what rests heavily upon a person, or is a burden to him
Of a duty, payment, care, etc., imposed upon a person, or devolving on him
על is used idiom. to give pathos to the expression of an emotion, by emphasizing the person who is its subject, and who, as it were, feels it acting upon him
חָיָה עַל to live upon (as upon a foundation or support)
H5921a עַל, עָ֑ל . As prep. upon, and hence on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against . Upon, of the substratum upon which an object in any way rests, or on which an action is performed . — . of clothing, etc., which any one wears
. With verbs of covering or protecting, even though the cover or veil be not over or above the thing covered, but around or before it
. Of what rests heavily upon a person, or is a burden to him
. Of a duty, payment, care, etc., imposed upon a person, or devolving on him
. על is used idiom. to give pathos to the expression of an emotion, by emphasizing the person who is its subject, and who, as it were, feels it acting upon him
. חָיָה עַל to live upon (as upon a foundation or support)
5921 `al al
properly, the same as 5920 used as a preposition (in the
singular or plural often with prefix, or as conjunction with a
particle following); above, over, upon, or against (yet always
in this last relation with a downward aspect) in a great
variety of applications (as follow):--above, according
to(-ly), after, (as) against, among, and, X as, at, because
of, beside (the rest of), between, beyond the time, X both
and, by (reason of), X had the charge of, concerning for, in
(that), (forth, out) of, (from) (off), (up-)on, over, than,
through(-out), to, touching, X with.
see HEBREW for 05920
עַל (al) — upon.
prep
1) upon, on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against
1a) upon, on the ground of, on the basis of, on account of, because of, therefore, on behalf of, for the sake of, for, with, in spite of, notwithstanding, concerning, in the matter of, as regards
1b) above, beyond, over (of excess)
1c) above, over (of elevation or pre-eminence)
1d) upon, to, over to, unto, in addition to, together with, with (of addition)
1e) over (of suspension or extension)
1f) by, adjoining, next, at, over, around (of contiguity or proximity)
1g) down upon, upon, on, from, up upon, up to, towards, over towards, to, against (with verbs of motion)
1h) to (as a dative)
[כִּי] עַל [כֵּן] ([ki] al [ken]) — as.
conj
HR — PrepositionHR
On
Light; the sun, (Gen. 41:45, 50), the great seat of sun-worship, called also Bethshemesh (Jer. 43:13) and Aven (Ezek. 30:17), stood on the east bank of the Nile, a few miles north of Memphis, and near Cairo, in the north-east. The Vulgate and the LXX. Versions have “Heliopolis” (“city of the sun”) instead of On in Genesis and of Aven in Ezekiel. The “city of destruction” Isaiah speaks of (19:18, marg. “of Heres;” Heb. ‘Ir-ha-heres, which some MSS. read Ir-ha-heres, i.e., “city of the sun”) may be the name given to On, the prophecy being that the time will come when that city which was known as the “city of the sun-god” shall become the “city of destruction” of the sun-god, i.e., when idolatry shall cease, and the worship…
(abode or city of the sun), a town of lower Egypt, called BETH-SHEMESH in (Jeremiah 43:13) On is better known under its Greek name Heliopolis. It was situated on the east side of the Pelusiac branch of the Nile, just below the point of the Delta, and about twenty miles northeast of Memphis. The chief object of worship at Heliopolis was the sun, whose temple, described by Strabo, is now only represented by the single beautiful obelisk, of red granite so feet 2 inches high above the pedestal which has stood for more than 4000 years, having been erected by Usirtesen, the second king of the twelfth dynasty. Heliopolis was anciently famous for its learning, and Eudoxus and Plato studied under its priests. The first mention of this place in the Bible is in the history of Joseph, to whom we read Pharaoh gave "to wife Asenath the daughter…
See HELIOPOLIS.
pain; force; iniquity
גִּבּוֹר (gibbor) means strong or mighty, and can refer to a powerful person, such as a warrior or chief. It is built from a root that implies strength and valor, covering meanings related to strength and bravery. The entries consistently emphasize its use to describe a strong man or mighty figure.
גִּבּוֹר 159 adj. strong, mighty
base
H1368 גִּבּוֹר strong, mighty
1368 gibbowr ghib-bore'
or (shortened) gibbor {ghib-bore'}; intensive from the same
as 1397; powerful; by implication, warrior, tyrant:--
champion, chief, X excel, giant, man, mighty (man, one),
strong (man), valiant man.
see HEBREW for 01397
גִּבּוֹר (gib.bor) — mighty man.
adj
1) strong, mighty
n m
2) strong man, brave man, mighty man
HNcmsa — Noun common · masculine singular absoluteHNcmsa
רוּם (ruwm) is a Hebrew verb meaning to be high or exalted, covering a range of actions such as rising, lifting, and promoting. It can refer to physical elevation, like raising an ark or setting up a throne, as well as figurative exaltation, particularly in relation to God. The word also has a related form, רָמַם (ramam), which means to be wormy.
רוּם vb. be high, exalted, rise
Qal
be high, lit. rock (in fig.)
esp. of י׳
be raised, uplifted
be lifted, rise, of ark
Pō‛lēl
raise, rear, children
cause tree to grow
lift up
exalt, extol, acc. י׳
Pō‛lal be lift up
Hiph.
raise, rear, c. acc., hand
raise poor
lift up voice
(take into one's hand and) lift, take up, stone
set up, erect, stone
set on high, throne
lift up, exalt, c. acc. pers.
lift up and take away, remove
lift off and present, contribute, offer
Hoph. be taken off from; be abolished
Hithpō‛l. and he shall exalt and magnify himself above, etc.; I will raise myself
base
[רָמַם] vb. denom. be wormy;—Ex 16:20
ref
H7311a רוּם be high, exalted, rise .. . be high, lit. rock (in fig.)
. esp. of י׳
. be raised, uplifted
. be lifted, rise, of ark
.. . raise, rear, children
. cause tree to grow
. lift up
. exalt, extol, acc. י׳
.be lift up
. . . . raise, rear, c. acc., hand
. raise poor
. lift up voice
. (take into one's hand and) lift, take up, stone
. set up, erect, stone
. set on high, throne
. lift up, exalt, c. acc. pers.
. lift up and take away, remove
. lift off and present, contribute, offer
. be taken off from; be abolished
. and he shall exalt and magnify himself above, etc.; I will raise myself
H7311b רָמַם vb. denom. be wormy
7311 ruwm room
a primitive root; to be high actively, to rise or raise (in
various applications, literally or figuratively):--bring up,
exalt (self), extol, give, go up, haughty, heave (up), (be,
lift up on, make on, set up on, too) high(-er, one), hold up,
levy, lift(-er) up, (be) lofty, (X a-)loud, mount up, offer
(up), + presumptuously, (be) promote(-ion), proud, set up,
tall(-er), take (away, off, up), breed worms.
רוּם (rum) — to exalt.
1) to rise, rise up, be high, be lofty, be exalted
1a) (Qal)
1a1) to be high, be set on high
1a2) to be raised, be uplifted, be exalted
1a3) to be lifted, rise
1b) (Polel)
1b1) to raise or rear (children), cause to grow up
1b2) to lift up, raise, exalt
1b3) to exalt, extol
1c) (Polal) to be lifted up
1d) (Hiphil)
1d1) to raise, lift, lift up, take up, set up, erect, exalt, set on high
1d2) to lift up (and take away), remove
1d3) to lift off and present, contribute, offer, contribute
1e) (Hophal) to be taken off, be abolished
1f) (Hithpolel) to exalt oneself, magnify oneself
Aramaic equivalent: rum (רוּם "to rise" H7313)
רָמַם (ra.mam) — be rotten.
(Qal) to be rotten, be wormy
HVhp1cs — Verb · Hiphil · perfect first person common singularHVhp1cs
בָּחַר (bachar) is a Hebrew verb meaning to choose or select. It encompasses actions like examining and trying, indicating both divine and human choices. The word can appear in various forms, such as being chosen or selected. It is used in contexts of making decisions, often with specific prepositions indicating the nature of the choice.
בָּחַר vb. choose
Qal
with בְּ,
divine choice
man’s choice
with אֲשֶׁר:
divine choice
man’s choice
with acc. & לְ, choose some one or something for
with acc. and מִן, choose, select from
acc.
divine choice
man’s choice
with עַל, for this hast thou chosen rather than affliction
with לְ of acc. chosen
test, try
Niph. to be chosen
Pu. chosen, selected
base
H977 בָּחַר examine, try .. examine, scrutinize, try
. prove, test, try
. to be tried, proved
. the trial has been made
977 bachar baw-khar'
a primitive root; properly, to try, i.e. (by implication)
select:--acceptable, appoint, choose (choice), excellent,
join, be rather, require.
בָּחַר (ba.char) — to choose.
1) to choose, elect, decide for
1a) (Qal) to choose
1b) (Niphal) to be chosen
1c) (Pual) to be chosen, selected
HVqsmsa — Verb · Qal · participle (passive) masculine singularHVqsmsa
wun.
See NUMBER.
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
HR/Ncmsa — Preposition · noun common masculine singular absoluteHR/Ncmsa
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…
