Psalms 9:20 — Word Study
WLCשִׁ֘יתָ֤ה יְהוָ֨ה׀ מוֹרָ֗ה לָ֫הֶ֥ם יֵדְע֥וּ גוֹיִ֑ם אֱנ֖וֹשׁ הֵ֣מָּה סֶּֽלָה׃
BSAupon them, [O LORD]Yᵉhôvâh [Yehovah, the Lord God] let the nationsgôwy [Gentiles, heathen] are but menʼĕnôwsh [merely, only, human, Enosh, mortal]
| Greek | English | Parsing |
|---|---|---|
| שִׁ֘יתָ֤ה | appoint ! | Verb qal imperative second person masculine singular, suffix |
| יְהוָ֨ה׀ | O Yahweh | Noun proper |
| מוֹרָ֗ה | terror | Noun common, feminine singular absolute |
| לָ֫הֶ֥ם | for them | Preposition, suffix |
| יֵדְע֥וּ | may they know | Verb, Qal, imperfect third person masculine plural |
| גוֹיִ֑ם | [the] nations | Noun common, masculine plural absolute |
| אֱנ֖וֹשׁ | [are] human being[s] | Noun common, masculine singular absolute |
| הֵ֣מָּה | they | Pronoun |
| סֶּֽלָה׃ | Selah | Particle |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Lay terror upon them, O LORD; let the nations know they are but men. Selah |
| KJV | Put them in fear, O LORD: that the nations may know themselves to be but men. Selah. |
| ASV | Put them in fear, O Jehovah: Let the nations know themselves to be but men. [Selah |
| YLT | Appoint, O Jehovah, a director to them, Let nations know they [are] men! Selah. |
| WEB | Put them in fear, Yahweh. Let the nations know that they are only men. Selah. |
| BBE | Put them in fear, O Lord, so that the nations may see that they are only men. (Selah.) |
The translations agree on the call for God to instill fear in the nations.
The verse contains a main clause followed by subordinate clauses that elaborate on the request and its purpose, creating a clear structure.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectגּוֹי
verbשָׁפַט
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 9:20
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 Call for Divine Justicegenerated
Psalms 9:20 is a plea for God to bring terror upon the nations, emphasizing their frailty as mere mortals. This verse is situated within a broader context where the psalmist reflects on God's judgment against the wicked and the hope for the oppressed. The preceding verses establish a theme of divine intervention and the ultimate accountability of all nations before God.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 76:12 | He breaks the spirits of princes; He is feared by the kings of the earth. |
| 2 | Exodus 15:16 | and terror and dread will fall on them. By the power of Your arm they will be as still as a stone until Your people pass by, O LORD, until the people You have bought pass by. |
| 3 | Exodus 23:27 | I will send My terror ahead of you and throw into confusion every nation you encounter. I will make all your enemies turn and run. |
| 4 | Deuteronomy 2:25 | This very day I will begin to put the dread and fear of you upon all the nations under heaven. They will hear the reports of you and tremble in anguish because of you.” |
| 5 | Jeremiah 32:40 | I will make an everlasting covenant with them: I will never turn away from doing good to them, and I will put My fear in their hearts, so that they will never turn away from Me. |
The Treasury of Scripture Knowledge — 10 references, hung on the phrase they belong to
The Key Word — מוֹרָא, mo.Rahgenerated
The Hebrew word מוֹרָא (mo.ra') means terror or fear, often used in contexts that convey awe or dread in response to God's power. It highlights the emotional response of fear that can lead to reverence, especially when confronting the divine.
In this verse, it serves as a command to God, asking Him to impose fear upon the nations, reminding them of their human limitations. The imperative form indicates urgency and a direct appeal for God's action.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, so the BSB is the wording every comparison below is made against.
Sentence Structuregenerated
The finite verb שִׁיתָה, appoint, governs the structure of the verse, commanding God to act. The main clause is followed by a subordinate clause that expresses the purpose of the action, and the final phrase reflects on the identity of the nations.
The sentence structure emphasizes the imperative nature of the request, highlighting the psalmist's urgent appeal for divine intervention.
Septuagint Backgroundgenerated
The Septuagint translates שִׁיתָה as ἀνάστηθι (anastēthi), which means 'to rise up' or 'to stand up.' This choice indicates a call for God to take action, reinforcing the urgency of the psalmist's plea.
The translation of מוֹרָא is rendered with a negation in the LXX, which may suggest a different interpretative angle on the nature of fear being invoked.
In plain words — the whole versegenerated
Psalms 9:20 is a prayer asking God to put fear into the nations, reminding them that they are just human beings. This verse highlights the psalmist's desire for divine justice and recognition of human frailty.
Frequently Asked Questionsgenerated
It is a request for God to instill fear in the nations, making them aware of their limitations as mere humans.
This emphasizes the mortality and frailty of humanity in contrast to God's eternal power and authority.
Selah is a term indicating a pause for reflection, inviting the reader or listener to contemplate the weight of the preceding statements.
This verse reinforces the theme of divine justice by calling for God to act against the wicked and remind the nations of their accountability.
Reflection Questionsgenerated
- In what ways do I see God's power in the world around me?
- How can I remind myself and others of our human limitations?
- What does it mean for me to reflect on God's justice in my life?
- How can I incorporate moments of reflection, like 'Selah', into my spiritual practice?
The early church on this verse — how the Fathers read it
Early church fathers like Eusebius and Augustine reference this verse to discuss themes of divine justice and authority.
He urges God by his tolerance and the strength of his mercy and patience that he grant a time of trials of long duration to the people harassing him.Early Church Fathers on Psalms 9 →
"Place a lawgiver over them, O Lord." [Psalms 9:20]. He seems to me to point out Antichrist: of whom the Apostle says,Early Church Fathers on Psalms 9 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Psalms 9:20 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BiblePut them in fear, O Lord,.... Who are, a bold, impudent, fearless generation of men; who, like the unjust judge, neither fear God nor regard men, therefore the psalmist prays that God would inject
Read John Gill on Psalms 9 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryPut them in fear, O LORD: that the nations may know themselves to be but men. Selah. Put them in fear - literally, Put fear into them. So the Chaldaic. Also one reading [ mowraa' (H4172].
Read Robert Jamieson on Psalms 9 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleSubdue their proud and insolent spirits, and strike them with terror, or with some terrible judgment. But men, Heb. weak, and miserable, and mortal men, and therefore altogether unable to oppose the omnipotent and eternal God. This he saith, because wicked men, when they are advanced to great power and majesty, are very prone to forget their own frailty, and to carry themselves as if they were gods. See ,8 Daniel 5:21.
Read Matthew Poole on Psalms 9 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 9:20 Put them in fear, O LORD: [that] the nations may know themselves [to be but] men. Selah.Ver. 20. Put them in fear, O Lord] Strike them with a panic terror, as once the Canaanites, Philistines, 1 Samuel 5:1-12; Syrians, 2 Kings 7:6-7; Germans, in the war against the Hussites, &c. Some read it, Put a law upon them, bridle them, bound them, as thou hast done the sea, Job 38:11. The Greek and Syriac favour this reading. That the nations may know themselves to be but men] And not gods, as that proud prince of Tyrus, Ezekiel 27:1-36, and Antiochus, who would needs be styled Yåïò, to such a height of pride will persecutors grow, if they prosper, and he not taken a link lower, as we…
Read John Trapp on Psalms 9 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(20) Put them in fear.—There is a difficulty about the reading. The LXX., Vulg., and Syriac read “place a lawgiver or master over them.” So Syriac, “law.” Hitzig conjectures, “set a guard upon them.” With the present reading apparently the rendering should be, put a terror upon them: i.e., “give such a proof of power as to trouble and subdue them.”
Read Charles John Ellicott on Psalms 9 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 20. Put them in fear] שיתה יהוה מורה להם shithah Yehovah morah lahem, "O Lord, place a teacher among them," that they may know they also are accountable creatures, grow wise unto salvation, and be prepared for a state of blessedness. Several MSS. read מורא morre, fear; but teacher or legislator is the reading of all the versions except the Chaldee. Coverdale has hit the sense, translating thus: O Lorde, set a Scholemaster over them: and the old Psalter, Sett Lord a brynger of Law abouen tham. That the nations may know themselves to be but men] אנוש enosh; Let the Gentiles be taught by the preaching of thy Gospel that they are weak and helpless, and stand in need of the salvation which…
Read AdamClarke on Psalms 9 →CambridgeThe Cambridge Bible for Schools and Colleges20. Put them in fear] Lit. set terror for them: some awe-inspiring exhibition of power, such as were the wonders of the Exodus. (Deuteronomy 4:34; Deuteronomy 26:8; Deuteronomy 34:12; Jeremiah 32:21.) The rendering of LXX, Vulg., Syr., appoint a lawgiver over them, (reading môreh for môrah) is certainly wrong, though it is adopted by Luther and by some modern critics.
Read Cambridge on Psalms 9 →Albert Barnes1798–1870Barnes' Notes on the BiblePut them in fear, O Lord - From this it is evident that the enemies of the psalmist were bold, daring, confident in their own strength, and in the belief that they would succeed.
Read Albert Barnes on Psalms 9 →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
Lay terror upon them, O LORD; let the nations know they are but men. Selah
Put them in fear, Yahweh. Let the nations know that they are only men. Selah.
Lay terror upon them, O LORD; let the nations know they are but men. Selah
Terrify them, Lord! Let the nations know they are mere mortals! (Selah)
Tyndale line
Put them in fear, O LORD: that the nations may know themselves to be but men. Selah.
Put them in fear, O Jehovah: Let the nations know themselves to be but men. [Selah
Put them in fear, O LORD: let the nations know themselves to be but men. Selah
Put them in fear, O LORD: that the nations may know themselves to be but men. Selah.
Put them in feare, O Lord, that the heathen may knowe that they are but men. Selah.
Strictly literal
Put them in fear, Jehovah: that the nations may know themselves to be but men. Selah.
Appoint, O Jehovah, a director to them, Let nations know they [are] men! Selah.
Appoint them to fear, O YHWH, || Let nations know they [are] men! Selah.
(9:21) Place, O Lord, fear over them: let nations know, that they are but mortals. Selah.
Terrify them, Yahweh; may the nations know that they are mere men. Selah
From the Latin
Arise, O Lord, let not man be strengthened: let the Gentiles be judged in thy sight.
Simplified
Lord, terrify them! Let them know they are only human! Selah.
Put them in fear, O Lord, so that the nations may see that they are only men. (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, with eight of the nine words matched. The Dead Sea Scrolls present a partially restored text, indicating some variation in wording but maintaining the overall message.
שִׁ֘יתָ֤ה יְהוָ֨ה׀ מוֹרָ֗ה לָ֫הֶ֥ם יֵדְע֥וּ גוֹיִ֑ם אֱנ֖וֹשׁ הֵ֣מָּה סֶּֽלָה׃
8 of the 9 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.
קומ׳ה יהוה אל יעז אנוש ישפטו [גוים] [על] [פני׳ך]
3 words on the leather — 3 partly restored, 3 supplied entire by an editor.
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 9:20
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 שִׁית (shiyth) is a primitive root meaning to put or set, with a wide range of applications including appointing, laying, and constituting. It can also imply taking a stand or being imposed upon. The entries consistently emphasize its versatility in contexts of action and intention.
שִׁית vb. put, set
Qal
put, lay
set, station
set one's mind to, give heed, attention
set, fix
constitute, make one something
internally trans., = take one's stand
Hoph. if a ransom be imposed
base
H7896 שִׁית put, set .. put, lay
. . set, station
. set one's mind to, give heed, attention
. set, fix
. constitute, make one something
. internally trans., = take one's stand
. if a ransom be imposed
7896 shiyth sheeth
a primitive root; to place (in a very wide
application):--apply, appoint, array, bring, consider, lay
(up), let alone, X look, make, mark, put (on), + regard, set,
shew, be stayed, X take.
שִׁית (shit) — to set: make.
: make/establish
1) to put, set
1a) (Qal)
1a1) to put, lay (hand upon)
1a2) to set, station, appoint, fix, set mind to
1a3) to constitute, make (one something), make like, perform
1a4) to take one's stand
1a5) to lay waste
1b) (Hophal) to be imposed, be set upon
שִׁית (shit) — to set: put.
: put/bring
1) to put, set
1a) (Qal)
1a1) to put, lay (hand upon)
1a2) to set, station, appoint, fix, set mind to
1a3) to constitute, make (one something), make like, perform
1a4) to take one's stand
1a5) to lay waste
1b) (Hophal) to be imposed, be set upon
שִׁית (shit) — to set: appoint.
: appoint
1) to put, set
1a) (Qal)
1a1) to put, lay (hand upon)
1a2) to set, station, appoint, fix, set mind to
1a3) to constitute, make (one something), make like, perform
1a4) to take one's stand
1a5) to lay waste
1b) (Hophal) to be imposed, be set upon
שִׁית (shit) — to set: accuse.
HVqv2ms/Sh — Verb qal imperative second person masculine singular · suffixHVqv2ms/Sh
a-point': This word is used for the expression of a large variety of ideas and the translation of almost as many words. naqabh = "stipulate" (Ge 30:28). paqadh = "put into office" (Ge 41:34; Nu 1:50; Es 2:3); "select" (Jer 51:27); "put in charge" (Jer 49:19; 50:44); "assign" (Nu 4:27; Jer 15:3); "send" (Le 26:16); "designate," "select" (Ex 21:13;
יְהֹוָה (ye.ho.vah) is the proper name of the God of Israel, often rendered as Jehovah or the Lord. It signifies the self-existent or eternal nature of God. The name is closely associated with the revelation to Moses in Exodus 3:12-15 and is used in conjunction with other terms to denote sacred places. Some scholars suggest it derives from a root meaning 'to bring into being.'
יהוה c. 6823 i.e. יַהְוֶה n.pr.dei Yahweh, the proper name of the God of Israel—(1. MT יְהֹוָה 6518 (Qr אֲדֹנָי), or יֱהֹוִה 305 (Qr אֱלֹהִים) 2. Many recent scholars explain יַהְוֶה as Hiph. of הוה (= היה) the one bringing into being, life-giver)
יהוה is not used by E in Gn, but is given Ex 3:12-15 as the name of the God who revealed Himself to Moses at Horeb
יהוה is used with אלהים and suffixes, especially in D
the phrase † אֲנִי יהוה is noteworthy
יהוה is also used with several predicates, to form sacred names of holy places of Yahweh
base
H3068 יהוה i.e. יַהְוֶה n. pr. dei Yahweh, the proper name of the God of Israel
3068 Yhovah yeh-ho-vaw'
from 1961; (the) self-Existent or Eternal; Jehovah, Jewish
national name of God:--Jehovah, the Lord. Compare 3050, 3069.
see HEBREW for 01961
see HEBREW for 03050
see HEBREW for 03069
יְהֹוָה (ye.ho.vah) — LORD.
Jehovah = "the existing One"
1) the proper name of the one true God
1a) unpronounced except with the vowel pointings of a.do.na (אֲדֹנָי "Lord" H0136)
יְהֹוָה (ye.ho.vah) — The Lord.
Another name of ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
יְהֹוָה (ye.ho.vah) — (Jerusalem of) the Lord.
Combined with ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
N-proper — Noun properHNpt
מוֹרָא (mowra') refers to fear, terror, and reverence, often in relation to God or awe-inspiring events. It can denote both a feeling of dread and an object of reverence. The related form מוֹרָה (morah) likely means to appoint terror, emphasizing the exhibition of power. The entries consistently highlight these themes without significant disagreement.
מוֹרָא n.m. fear
fear, terror
reverence
object of reverence, esp. God
awe-inspiring spectacle or deed
base
מוֹרָה n.[m.] ψ 9:21, prob. appoint terror (i.e. some awe-inspiring exhibition of power) for them
ref
H4172a מוֹרָא fear . fear, terror
. reverence
. object of reverence, esp. God
. awe-inspiring spectacle or deed
H4172b מוֹרָה prob. appoint terror (i.e. some awe-inspiring exhibition of power) for them
4172 mowra' mo-raw'
or morat {mo-raw'}; or morah (Psa. 9:20) {mo-raw'}; from
3372; fear; by implication, a fearful thing or deed:--dread,
(that ought to be) fear(-ed), terribleness, terror.
see HEBREW for 03372
מוֹרָא (mo.ra) — fear.
1) fear, reverence, terror
1a) fear, terror
1b) reverence
1c) object of reverence
1d) awe-inspiring spectacle or deed
Also means: mo.rah (מוֹרָה "fear" H4172B)
מוֹרָה (mo.rah) — fear.
appoint terror (i.e. some awe-inspiring exhibition of power)
Another spelling of mo.ra (מוֹרָא "fear" H4172A)
HNcfsa — Noun common · feminine singular absoluteHNcfsa
הֶם (hem) — them.
Personal object pronoun - suffix for propositions and verbs without an object: 3rd person masculine plural
HR/Sp3mp — Preposition · suffixHR/Sp3mp
יָדַע (yada`) is a Hebrew verb meaning 'to know,' encompassing a wide range of senses including perception, recognition, and experience. It can refer to knowing someone intimately or being skilled in a task. The word has various forms, indicating actions such as making known or being made known. Lexicons note its use in both literal and figurative contexts, but there is no significant disagreement among them.
יָדַע 943 vb. know
Qal
know, learn to know
perceive
perceive and see; find out and discern
discriminate, distinguish
know by experience
recognize, admit, acknowledge, confess
consider
not know = not expect
know a person, be acquainted with
know a person carnally, of sexual intercourse
know how, to do a thing, be able to do it
be skilful in
abs. have knowledge, be wise
Niph.
be made known, be or become known, of things
make oneself known of pers.
be perceived
be instructed
Pi. cause to know
Pu. known
Hiph. make known, declare
Hoph. made known
Hithp. make oneself known
base
H3045 יָדַע know .. . know, learn to know
. perceive
. perceive and see; find out and discern
. discriminate, distinguish
. know by experience
. recognize, admit, acknowledge, confess
. consider
. not know = not expect
. know a person, be acquainted with
. know a person carnally, of sexual intercourse
. . know how, to do a thing, be able to do it
. be skilful in
. abs. have knowledge, be wise
. . be made known, be or become known, of things
. make oneself known of pers.
. be perceived
. be instructed
. cause to know
. known
. make known, declare
. made known
. make oneself known
3045 yada` yaw-dah'
a primitive root; to know (properly, to ascertain by seeing);
used in a great variety of senses, figuratively, literally,
euphemistically and inferentially (including observation,
care, recognition; and causatively, instruction, designation,
punishment, etc.) (as follow):--acknowledge, acquaintance(-ted
with), advise, answer, appoint, assuredly, be aware,
(un-)awares, can(-not), certainly, comprehend, consider, X
could they, cunning, declare, be diligent, (can, cause to)
discern, discover, endued with, familiar friend, famous, feel,
can have, be (ig-)norant, instruct, kinsfolk, kinsman, (cause
to let, make) know, (come to give, have, take) knowledge, have
(knowledge), (be, make, make to be, make self) known, + be
learned, + lie by man, mark, perceive, privy to, X
prognosticator, regard, have respect, skilful, shew, can (man
of) skill, be sure, of a surety, teach, (can) tell,
יָדַע (ya.da) — to know.
1) to know
1a) (Qal)
1a1) to know
1a1a) to know, learn to know
1a1b) to perceive
1a1c) to perceive and see, find out and discern
1a1d) to discriminate, distinguish
1a1e) to know by experience
1a1f) to recognise, admit, acknowledge, confess
1a1g) to consider
1a2) to know, be acquainted with
1a3) to know (a person carnally)
1a4) to know how, be skilful in
1a5) to have knowledge, be wise
1b) (Niphal)
1b1) to be made known, be or become known, be revealed
1b2) to make oneself known
1b3) to be perceived
1b4) to be instructed
1c) (Piel) to cause to know
1d) (Poal) to cause to know
1e) (Pual)
1e1) to be known
1e2) known, one known, acquaintance (participle)
1f) (Hiphil) to make known, declare
1g) (Hophal) to be made known
1h) (Hithpael) to make oneself known, reveal oneself
Aramaic equivalent: ye.da (יְדַע "to know" H3046)
HVqi3mp — Verb · Qal · imperfect third person masculine pluralHVqi3mp
גּוֹי (goy) refers to a nation or people, often indicating non-Hebrew groups, but can also encompass descendants of Abraham and Israel. It may figuratively describe a swarm of locusts or animals. The plural form, גּוֹיִם (goyim), is noted as a proper noun referring to the people of Goim, specifically mentioned in Genesis 14:1.
גּוֹי 661 n.m. nation, people
base
גּוֹיִם n.pr.gent. Tid‛al king of Goim
base
H1471a גּוֹי nation, people H1471b גּוֹיִם n. pr. gent. Tid‛al king of Goim
1471 gowy go'-ee
rarely (shortened) goy {go'-ee}; apparently from the same
root as 1465 (in the sense of massing); a foreign nation;
hence, a Gentile; also (figuratively) a troop of animals, or a
flight of locusts:--Gentile, heathen, nation, people.
see HEBREW for 01465
גּוֹי (goy) — nation.
1) nation, people
1a) nation, people
1a1) usually of non-Hebrew people
1a2) of descendants of Abraham
1a3) of Israel
1b) of swarm of locusts, other animals (fig.)
גּוֹיִם (go.yim) — Goiim.
People descended from Goy(?), first mentioned at Gen.14.1
§ Goyim (Tidgal, king of)
גּוֹי (goy) — Gentile.
1) nation, people
1a) nation, people
1a1) usually of non-Hebrew people
1a2) of descendants of Abraham
1a3) of Israel
1b) of swarm of locusts, other animals (fig.)
1c) Goyim? = "nations"
Also named: ethnos (ἔθνος "Gentiles" G1484)
גּוֹי (goy) — (Harosheth)-hagoyim.
Goyim (Tidgal, king of)
Combined with cha.ro.shet (חֲרֹ֫שֶׁת "Harosheth" H2800)
N-mp — Noun common · masculine plural absoluteHNcmpa
na'-shunz.
See GENTILES; GOIIM; HEATHEN; TABLE OF NATIONS.
אֱנוֹשׁ (enowsh) refers to man or mankind, often used in a poetic context. It denotes a mortal individual, distinguishing humans from more dignified terms for man. The word encompasses both singular and collective meanings, indicating people or persons in general. Its Aramaic equivalent is אֱנָשׁ (e.nash), also meaning 'man'.
אֱנוֹשׁ n.m. man, mankind, mostly poet.
of individ.
coll. men
man, mankind
base
H582 אֱנוֹשׁ man, mankind, mostly poet.
582 'enowsh en-oshe'
from 605; properly, a mortal (and thus differing from the
more dignified 120); hence, a man in general (singly or
collectively):--another, X (blood-)thirsty, certain,
chap(-man); divers, fellow, X in the flower of their age,
husband, (certain, mortal) man, people, person, servant, some
( X of them), + stranger, those, + their trade. It is often
unexpressed in the English versions, especially when used in
apposition with another word . Compare 376.
see HEBREW for 0605
see HEBREW for 0120
see HEBREW for 0376
אֱנוֹשׁ (e.nosh) — human.
1) man, mortal man, person, mankind
1a) of an individual
1b) men (collective)
1c) man, mankind
Aramaic equivalent: e.nash (אֱנָשׁ "man" H0606)
N-ms — Noun common · masculine singular absoluteHNcmsa
הֵ֫מָּה (hemmah) is a masculine plural pronoun meaning 'they.' The entries indicate that it can also mean 'these,' 'the same,' or refer to people in an emphatic context. There is no significant disagreement among the lexicons regarding its usage.
הֵ֫מָּה and הֵם (without appreciable distinction in usage, except prob. in so far as the longer or shorter form was better adapted to the rhythm of particular sentences) pron. 3 pl. masc. they
base
H1992 הֵ֫מָּה, הֵם (without appreciable distinction in usage, except prob. in so far as the longer or shorter form was better adapted to the rhythm of particular sentences) they
1992 hem haym
or (prolonged) hemmah {haym'-maw}; masculine plural from
1981; they (only used when emphatic):--it, like, X (how, so)
many (soever, more as) they (be), (the) same, X so, X such,
their, them, these, they, those, which, who, whom, withal, ye.
see HEBREW for 01981
הֵ֫מָּה (hem.mah) — they(masc.).
they, these, the same, who
HPp3mp — PronounHPp3mp
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.