Psalms 99:1 — Word Study
WLCיְהוָ֣ה מָ֭לָךְ יִרְגְּז֣וּ עַמִּ֑ים יֹשֵׁ֥ב כְּ֝רוּבִ֗ים תָּנ֥וּט הָאָֽרֶץ׃
BSA◂The LORDYᵉhôvâh [Yehovah, The covenant Name of God] reignsmâlak■ [to advise or counsel, to rule as king] let the nationsʻam [people or nation, a tribe] tremblerâgaz▸ [to shake or tremble with fear] He is enthronedyâshab [to sit or dwell, to remain] above the cherubimkᵉrûwb [angelic beings, guardians of God's throne] let the earthʼerets [the land, the material world] quakenûwṭ△▸ [to shake or tremble, like an earthquake]
| Greek | English | Parsing |
|---|---|---|
| יְהוָ֣ה | Yahweh | Noun proper |
| מָ֭לָךְ | he reigns | Verb, Qal, perfect third person masculine singular |
| יִרְגְּז֣וּ | let them tremble | Verb, Qal, imperfect third person masculine plural |
| עַמִּ֑ים | peoples | Noun common, masculine plural absolute |
| יֹשֵׁ֥ב | [he is] sitting | Verb, Qal, participle (active) masculine singular |
| כְּ֝רוּבִ֗ים | cherubim | Noun common, masculine plural absolute |
| תָּנ֥וּט | let it quake | Verb, Qal, imperfect third person feminine singular |
| הָאָֽרֶץ׃ | the earth | Particle, noun common feminine singular absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | The LORD reigns; let the nations tremble! He is enthroned above the cherubim; let the earth quake! |
| KJV | The LORD reigneth; let the people tremble: he sitteth between the cherubims; let the earth be moved. |
| ASV | Jehovah reigneth; let the peoples tremble: He sitteth above the cherubim; let the earth be moved. |
| YLT | Jehovah hath reigned, peoples tremble, The Inhabitant of the cherubs, the earth shaketh. |
| WEB | Yahweh reigns! Let the peoples tremble. He sits enthroned among the cherubim. Let the earth be moved. |
| BBE | The Lord is King; let the peoples be in fear: his seat is on the winged ones; let the earth be moved. |
Where they part company is יִרְגְּז֣וּ — see How Translations Differ.
The verse is structured with a main declaration followed by descriptive and imperative clauses, emphasizing the authority of God and the appropriate response of creation.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectיהוה
verbמָלַךְ
The sentence as the grammar sees it Open the tree ›
1 of 8 occurs nowhere else in the Old Testament — a word chosen on purpose.
Bars are logarithmic — אֵת, the commonest word in the Hebrew Bible, stands about 11,000 times, so a linear scale would leave everything else invisible. Click a row to open that word.
Deep Study — Psalms 99:1
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 — The Sovereignty of the LORDgenerated
Psalm 99:1 asserts the reign of the LORD, inviting nations to tremble in recognition of His authority. The psalm emphasizes God's exalted position above the cherubim and His power over the earth, illustrating His kingship and the appropriate response of reverence from all peoples. This theme of divine sovereignty is echoed throughout the psalms, particularly in contexts that celebrate God's justice and holiness, as seen in Psalm 93:1 and Psalm 97:1.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 2:6 | “I have installed My King on Zion, upon My holy mountain.” |
| 2 | Psalm 93:1 | The LORD reigns! He is robed in majesty; the LORD has clothed and armed Himself with strength. The world indeed is firmly established; it cannot be moved. |
| 3 | Psalm 96:10 | Declare among the nations: “The LORD reigns!” The world is firmly established; it cannot be moved; He will judge the peoples with equity. |
| 4 | Psalm 97:1 | The LORD reigns, let the earth rejoice; let the distant shores be glad. |
| 5 | Luke 19:12–14 | So He said, “A man of noble birth went to a distant country to lay claim to his kingship and then return. |
The Treasury of Scripture Knowledge — 24 references, hung on the phrase they belong to
The Key Word — יְהוָ֣ה, Yah.wehgenerated
The name יְהוָ֣ה (Yahweh) signifies the self-existent and eternal nature of God, often rendered as 'the LORD' in English translations. It is a national name for God in the Jewish faith, deeply connected to His covenant with Israel and His role as their sovereign.
This name appears frequently throughout the Old Testament, emphasizing God's authority and relationship with His people. The parsing as a proper noun indicates its unique status as the personal name of God, highlighting His active involvement in history and governance.
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 consists of multiple clauses, with the finite verb מָ֭לָךְ (he reigns) governing the main idea. The structure emphasizes God's kingship, followed by the reaction of the nations and the description of His exalted position.
The subject יְהוָ֣ה (Yahweh) introduces the declaration of God's reign, while the subsequent verbs express the emotional responses of the peoples and the earth, creating a dynamic interplay between divine authority and human reaction.
Septuagint Backgroundgenerated
The Septuagint translates מָ֭לָךְ as ἐβασίλευσεν (he reigned), indicating a direct correlation with the Hebrew meaning of kingship. This choice reflects the continuity of the concept of divine sovereignty across both Hebrew and Greek texts.
The use of ὀργιζέσθωσαν for יִרְגְּז֣וּ suggests a nuanced interpretation, focusing on the emotional disturbance that God's reign incites among the nations.
In plain words — the whole versegenerated
Psalm 99:1 declares that the LORD reigns, calling for the nations to tremble in fear. It emphasizes His position above the cherubim and commands the earth to quake, illustrating God's supreme authority and the reverence it demands.
Frequently Asked Questionsgenerated
It signifies God's ultimate authority and kingship over all creation, asserting His control and governance in the world.
The nations are called to tremble because of God's power and holiness, recognizing His authority and the seriousness of His reign.
Cherubim are angelic beings that symbolize God's presence and majesty, serving as guardians of His throne and highlighting His exalted status.
This verse sets the stage for understanding God's reign as one characterized by justice and righteousness, themes that are prevalent throughout the psalms.
Reflection Questionsgenerated
- How does recognizing God's reign influence my daily life and decisions?
- In what ways can I cultivate a sense of reverence for God's authority in my community?
- What does it mean to me that God is enthroned above the cherubim?
- How can I respond to God's sovereignty in my personal worship and prayer?
The early church on this verse — how the Fathers read it
The early Church Fathers referenced this verse to discuss God's kingship and authority, particularly in relation to Christ's reign.
"The Lord is King, be the people angry" [Psalms 99:1]. For our Lord Jesus Christ began to reign, began to be preached, after He arose from the dead and ascended into heaven,Early Church Fathers on Psalms 99 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Psalms 99:1 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleThe Lord reigneth,.... The King Messiah, he is made and declared Lord and Christ; he has reigned, does reign, and ever will; see Psalms 93:1, let the people tremble: with awe of his majesty, and
Read John Gill on Psalms 99 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryThe LORD reigneth; let the people tremble: he sitteth between the cherubims; let the earth be moved. Psalms 99:1-9.-Yahweh, whose coming in Psalms 98:1-9 was anticipated, appears here as reigning.
Read Robert Jamieson on Psalms 99 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BiblePsalms 99 THE This Psalm is supposed to be David’ s, and the matter of it seems to suit to his time and the state of affairs which then was; although as David was a type of Christ, so this Psalm may look beyond David unto the Messias. But it doth not speak so fully nor clearly of the Messias as the foregoing Psalms do. The psalmist setteth forth the weighty power of God in Zion, ,2. God’ s holiness a reason for our praising him, , Equity and righteousness executed in Jacob, . The church exhorted by the example of their forefathers, , to praise and magnify him in his holy hill, . The people, to wit such are are enemies to God and to his people. Between the cherubims; upon the ark. See . He…
Read Matthew Poole on Psalms 99 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 99:1 The LORD reigneth; let the people tremble: he sitteth [between] the cherubims; let the earth be moved.Ver. 1. The Lord reigneth] Even the Lord Christ, as Psalms 97:1. Let the people tremble] Let them serve the Lord with fear, and rejoice with trembling. By the people some understand the Jews, and by the earth all other nations; let there be a general subjection yielded to the sceptre of his kingdom.
Read John Trapp on Psalms 99 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(1) The Lord reigneth.—See Note, Psalms 93:1. Tremble.—LXX. and Vulg., “be angry.” The optative in this and the following clause is after the LXX.; but the Hebrew is in the ordinary present, the peoples tremble, the earth staggers.He sitteth.—In original a participle. Between the cherubims . . .—See Notes on Psalms 80:1.
Read Charles John Ellicott on Psalms 99 →AdamClarkeAdam Clarke's Commentary on the BiblePSALM XCIX The empire of God in the world and the Church, 1, 2. He ought to be praised, 3. Justice and judgment are his chief glory, 4. He should be worshipped as among the saints of old, whom he graciously answered and saved, 5-8. Exalt him because he is holy, 9. NOTES ON PSALM XCIX The Hebrew and Chaldee have no title; all the versions but the Chaldee attribute it to David. The Syriac says it concerns "the slaughter of the Midianites which Moses and the children of Israel had taken captive; and is a prophecy concerning the glory of the kingdom of Christ." But the mention of Samuel shows that it cannot be referred to the time of Moses. Calmet thinks that it was sung at the dedication of…
Read AdamClarke on Psalms 99 →CambridgeThe Cambridge Bible for Schools and Colleges1–3. Jehovah has proclaimed Himself King in Zion: let all the earth worship this Holy God.
Read Cambridge on Psalms 99 →Albert Barnes1798–1870Barnes' Notes on the BibleThe Lord reigneth - The Lord, Yahweh, is king. See Psalms 93:1.
Read Albert Barnes on Psalms 99 →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
The LORD reigns; let the nations tremble! He is enthroned above the cherubim; let the earth quake!
Yahweh reigns! Let the peoples tremble. He sits enthroned among the cherubim. Let the earth be moved.
The LORD reigns; let the nations tremble! He is enthroned above the cherubim; let the earth quake!
The Lord reigns! The nations tremble. He sits enthroned above the winged angels; the earth shakes.
Tyndale line
The LORD reigneth; let the people tremble: he sitteth between the cherubims; let the earth be moved.
Jehovah reigneth; let the peoples tremble: He sitteth above the cherubim; let the earth be moved.
The LORD reigneth; let the peoples tremble: he sitteth upon the cherubim; let the earth be moved.
The LORD reigneth; let the people tremble: he setteth between the cherubim; let the earth be moved.
The Lord reigneth, let the people tremble: he sitteth betweene the Cherubims, let the earth be moued.
Strictly literal
Jehovah reigneth: let the peoples tremble. He sitteth [between the] cherubim: let the earth be moved.
Jehovah hath reigned, peoples tremble, The Inhabitant of the cherubs, the earth shaketh.
YHWH has reigned, peoples tremble, || The Inhabitant of the cherubim, the earth shakes.
The Lord reigneth; people tremble: he sitteth enthroned over the cherubim; the earth is moved.
Yahweh reigns; let the nations tremble. He sits enthroned above the cherubim; the earth quakes.
From the Latin
A psalm of praise.
Simplified
The Lord reigns; let the nations tremble! He sits on his throne above the cherubim; let the earth shake!
The Lord is King; let the peoples be in fear: his seat is on the winged ones; let the earth be moved.
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the MACULA Hebrew treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran
The Masoretic Text states, 'יְהוָ֣ה מָ֭לָךְ יִרְגְּז֣וּ עַמִּ֑ים יֹשֵׁ֥ב כְּ֝רוּבִ֗ים תָּנ֥וּט הָאָֽרֶץ׃' which translates to 'The LORD reigns; let the nations tremble! He is enthroned above the cherubim; let the earth quake!' The Septuagint agrees with the Masoretic Text in meaning, as 7 of the 8 words matched in their word-by-word correspondence, though it presents them in a different order and style. The Dead Sea Scrolls, specifically 4Q92 and 4Q98e, contain fragments that align with the Masoretic Text's wording, but both are heavily edited with many words supplied by an editor, indicating partial preservation of the text. Overall, the primary witnesses, including the Septuagint and the Dead Sea Scrolls, support the Masoretic Text's reading, affirming its consistency across these ancient sources.
יְהוָ֣ה מָ֭לָךְ יִרְגְּז֣וּ עַמִּ֑ים יֹשֵׁ֥ב כְּ֝רוּבִ֗ים תָּנ֥וּט הָאָֽרֶץ׃
7 of the 8 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.
לדוד [מזמור] [יהוה] [מלך] [ירגזו] [עמים] [ישב] [כרובים] [תנוט] [הארץ]
nothing on the leather here — 1 partly restored, 9 supplied entire by an editor.
[לדוד] [מזמור] [יהוה] מלך ירגזו [עמים] [ישב] [כרובים] [תנוט] [הארץ]
2 words on the leather — 8 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 99:1
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.
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
מָלַךְ (malak) is a Hebrew verb meaning to reign, become king or queen, or to counsel. It encompasses various forms, including Qal (to reign), Hiphil (to make someone king), and Niphal (to consider). The word appears in contexts related to royalty and governance, with a notable reference in Daniel 9:1 for its use in the passive form.
H4427a מָלַךְ vb. denom. be, or become king, or queen, reign H4427b מָלַךְ counsel, advise—only Niph. Impf.
4427 malak maw-lak'
a primitive root; to reign; inceptively, to ascend the
throne; causatively, to induct into royalty; hence (by
implication) to take counsel:--consult, X indeed, be (make,
set a, set up) king, be (make) queen, (begin to, make to)
reign(-ing), rule, X surely.
מָלַךְ (ma.lakh) — to reign.
1) to be or become king or queen, reign
1a) (Qal) to be or become king or queen, reign
1b) (Hiphil) to make one king or queen, cause to reign
1c) (Hophal) to be made king or queen
מָלַךְ (ma.lakh) — to advise.
1) to counsel, advise
1a) (Niphal) to consider
Aramaic equivalent: me.lakh (מְלֵךְ "counsel" H4431)
V-Qal-Perf-3ms — Verb · Qal · perfect third person masculine singularHVqp3ms
רָגַז (ragaz) is a Hebrew verb meaning to tremble or quake, often in response to strong emotions like anger or fear. It can describe both a state of agitation and the act of causing agitation in others. The entries indicate its use in various forms, including Qal, Hiphil, and Hithpael, covering a range of emotional responses.
רָגַז vb. be agitated, quiver, quake, be excited, perturbed
Qal quake
Hiph. cause to quake, disquiet, enrage
Hithp. excite oneself
base
H7264 רָגַז be agitated, quiver, quake, be excited, perturbed .quake
. cause to quake, disquiet, enrage
. excite oneself
7264 ragaz raw-gaz'
a primitive root; to quiver (with any violent emotion,
especially anger or fear):--be afraid, stand in awe,
disquiet, fall out, fret, move, provoke, quake, rage, shake,
tremble, trouble, be wroth.
רָגַז (ra.gaz) — to tremble.
1) tremble, quake, rage, quiver, be agitated, be excited, be perturbed
1a)(Qal) to quake, be disquieted, be excited, be perturbed
1b) (Hiphil) to cause to quake, disquiet, enrage, disturb
1c) (Hithpael) to excite oneself
V-Qal-Imperf-3mp — Verb · Qal · imperfect third person masculine pluralHVqi3mp
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
N-mp — Noun common · masculine plural absoluteHNcmpa
יָשַׁב (yashab) is a Hebrew verb meaning to sit, remain, or dwell. It encompasses a range of actions from simply sitting down to more complex ideas like establishing a home or causing a place to be inhabited. The entries indicate various forms, including Qal (to sit), Niphal (to be inhabited), and Hiphil (to cause to dwell). There is an Aramaic equivalent, יְתִב (ye.tiv), meaning 'to dwell'.
יָשַׁב 1090 vb. sit, remain, dwell
Qal
sit
sit, sit down
sit down
sit = be set (as a jewel)
remain, stay, tarry
with special emphasis of qualifying phr.
dwell, have one’s abode
of a land or city, sit, abide, seated in its place, fig. for be inhabited
Niph. be inhabited, of land
Pi. and they shall set their encampments in thee
Hiph.
cause to sit
cause to abide
cause to dwell
cause cities to be inhabited
marry (prop. give a dwelling to)
Hoph. and ye be made to dwell alone in the midst of the land
base
H3427 יָשַׁב sit, remain, dwell
3427 yashab yaw-shab'
a primitive root; properly, to sit down (specifically as
judge. in ambush, in quiet); by implication, to dwell, to
remain; causatively, to settle, to marry:--(make to)
abide(-ing), continue, (cause to, make to) dwell(-ing), ease
self, endure, establish, X fail, habitation, haunt, (make to)
inhabit(-ant), make to keep (house), lurking, X marry(-ing),
(bring again to) place, remain, return, seat, set(- tle),
(down-)sit(-down, still, -ting down, -ting (place) -uate),
take, tarry.
יָשַׁב (ya.shav) — to dwell.
1) to dwell, remain, sit, abide
1a) (Qal)
1a1) to sit, sit down
1a2) to be set
1a3) to remain, stay
1a4) to dwell, have one's abode
1b) (Niphal) to be inhabited
1c) (Piel) to set, place
1d) (Hiphil)
1d1) to cause to sit
1d2) to cause to abide, set
1d3) to cause to dwell
1d4) to cause (cities) to be inhabited
1d5) to marry (give an dwelling to)
1e) (Hophal)
1e1) to be inhabited
1e2) to make to dwell
Aramaic equivalent: ye.tiv (יְתִב "to dwell" H3488)
V-Qal — Verb · Qal · participle (active) masculine singularHVqrmsa
sit'-ing (yashabh, "to sit down or still," daghar, "to brood," "hatch"; kathezomai, "to sit down," anakeimai, "to lie back," "recline"): The favorite position of the Orientals (Mal 3:3; Mt 9:9; 26:55 (compare Mt 5:1; Lu 4:20; 5:3); Mr 14:18; Lu 18:35; Joh 2:14, etc.).
"In Palestine people sit at all kinds of work; the carpenter saws, planes, and hews with his hand-adze, sitting upon the ground or upon the plank he is planing. The washerwoman sits by the tub, and, in a word, no one stands where it is possible to sit.…
Sitting
The attitude generally assumed in Palestine by those who were engaged in any kind of work. “The carpenter saws, planes, and hews with his hand-adze, sitting on the ground or upon the plank he is planning. The washerwoman sits by the tub; and, in a word, no one stands when it is possible to sit. Shopkeepers always sit, and Levi sitting at the receipt of custom (Matt. 9:9) is the exact way to state the case.”, Thomson, Land and Book.
כְּרוּב (kerub) refers to a cherub, an angelic being associated with guarding the Garden of Eden, flanking God's throne, and appearing as an image over the Ark of the Covenant. The term is of uncertain derivation and is used in both singular and plural forms (cherubim). Various texts, including Ezekiel, describe their roles and appearances.
כְּרוּב 91 n.m. cherub
the living chariot of the theophanic God
as guards of the garden of Eden
as the throne of Yahweh Sabaoth
P gives an account
K and Ch describe the cherubim of the temple
Ezekiel describes the cherubim
base
H3742 כְּרוּב cherub
3742 kruwb ker-oob'
of uncertain derivation; a cherub or imaginary
figure:--cherub, (plural) cherubims.
כְּרוּב (ke.ruv) — cherub.
1) cherub, cherubim (pl)
1a) an angelic being
1a1) as guardians of Eden
1a2) as flanking God's throne
1a3) as an image form hovering over the Ark of the Covenant
1a4) as the chariot of Jehovah (fig.)
N-mp — Noun common · masculine plural absoluteHNcmpa
→ Eastward of the garden of Eden Ge 3:24
→ In the tabernacle Ex 25:18-20; 37:7-9
→ The ark of the covenant rested beneath the wings of 1Ki 8:6,7; 2Ch 5:7,8; Heb 9:5
→ Figures of, embroidered
On the walls of the tabernacle Ex 26:1; 36:8
And on the curtain Ex 26:31; 36:35
→ In the temple 1Ki 6:23-29; 2Ch 3:10-13
→ Figures of
On the curtain 2Ch 3:14
- Form and appearance of
Eze 1:5-11,13,14
- Animated by the Spirit of God
Eze 1:12,20
- Engaged in accomplishing the purposes of God
Eze 1:15,21; 10:9-11,16,17
- The glory of God exhibited upon
Eze 1:22,26-28; 10:4,18,20
- Sound of their wings was as the voice of God
Eze 1:24; 10:5
- Placed at the entrance of Eden
- OF GOLD
. Formed out of, and at each end of the mercy seat
. Placed over the ark of the covenant
נוּט (nuwt) means to shake or dangle. The entries indicate that it can also imply quaking or being moved, particularly in the Qal form. A specific verse reference is found in Psalm 99:1.
[נוּט] vb. dangle, shake;—Qal ψ 99:1
ref
H5120 נוּט dangle, shake
5120 nuwt noot
to quake:--be moved.
נוּט (nut) — to shake.
(Qal) to quake, shake, dangle
V-Qal-Imperf-3fs — Verb · Qal · imperfect third person feminine singularHVqi3fs
אֶ֫רֶץ (erets) is a feminine noun meaning 'earth' or 'land.' It encompasses various meanings, including the whole earth, specific territories like Canaan, and even inhabitants of the land. It can refer to soil, ground, or regions, and is used in phrases related to distance and the living. There is a note on the plural form אֲרָצוֹת, which mainly appears in later texts to denote multiple lands.
אֶ֫רֶץ n. f. & (seld.) m. earth, land
earth, whole earth (opp. to a part)
earth, opp. to heaven, sky
earth = inhabitants of earth
land =
country, territory
district, region
trial territory
piece of ground
specif. land of Canaan, or Israel
= inhabitants of land
used even of Shᵉʼôl
ground, surface of ground
soil, as productive
אֶרֶץ in phrases
people of the land
in measurements of distance
the country of the plain, level or plain country
land of the living
end(s) of the earth
pl. אֲרָצוֹת is almost wholly late; it denotes lands, countries, often in contrast to Canaan, lands of the nations, etc.
base
H776 אֶ֫רֶץ n. f. & (seld.) m. earth, land . . earth, whole earth (opp. to a part)
. earth, opp. to heaven, sky
. earth = inhabitants of earth
. land = . country, territory
. district, region
. trial territory
. piece of ground
. specif. land of Canaan, or Israel
. = inhabitants of land
. used even of Shᵉʼôl
. . ground, surface of ground
. soil, as productive
. אֶרֶץ in phrases . people of the land
. in measurements of distance
. the country of the plain, level or plain country
. land of the living
. end(s) of the earth
. pl. אֲרָצוֹת is almost wholly late; it denotes lands, countries, often in contrast to Canaan, lands of the nations, etc.
776 'erets eh'-rets
from an unused root probably meaning to be firm; the earth
(at large, or partitively a land):--X common, country, earth,
field, ground, land, X natins, way, + wilderness, world.
אֶ֫רֶץ (e.rets) — land: country/planet.
: country/field
1) land, earth
1a) earth
1a1) whole earth (as opposed to a part)
1a2) earth (as opposed to heaven)
1a3) earth (inhabitants)
1b) land
1b1) country, territory
1b2) district, region
1b3) tribal territory
1b4) piece of ground
1b5) land of Canaan, Israel
1b6) inhabitants of land
1b7) Sheol, land without return, (under) world
1b8) city (-state)
1c) ground, surface of the earth
1c1) ground
1c2) soil
1d) (in phrases)
1d1) people of the land
1d2) space or distance of country (in measurements of distance)
1d3) level or plain country
1d4) land of the living
1d5) end(s) of the earth
1e) (almost wholly late in usage)
1e1) lands, countries
1e1a) often in contrast to Canaan
אֶ֫רֶץ (e.rets) — land: soil.
: soil
1) land, earth
1a) earth
1a1) whole earth (as opposed to a part)
1a2) earth (as opposed to heaven)
1a3) earth (inhabitants)
1b) land
1b1) country, territory
Art | N-cs — Particle · noun common feminine singular absoluteHTd/Ncfsa
urth ('adhamah, 'erets, 'aphar; ge, oikoumene):
In a hilly limestone country like Palestine, the small amount of iron oxide in the rocks tends to be oxidized, and thereby to give a prevailing reddish color to the soil. This is especially the case on relatively barren hills where there is little organic matter present to prevent reddening and give a more blackish tinge.
'Adhamah (compare 'adham, "a man," and Adam) is from 'adham, "to be red," and is used in the senses: "earth" (Ex 20:24), "land" (Ps 105:35), a "land" or country (Isa 14:2), "ground" (Ge 4:11), "the earth" (Ge 7:4).
Earth
(1.) In the sense of soil or ground, the translation of the word adamah’. In Gen. 9:20 “husbandman” is literally “man of the ground or earth.” Altars were to be built of earth (Ex. 20:24). Naaman asked for two mules’ burden of earth (2 Kings 5:17), under the superstitious notion that Jehovah, like the gods of the heathen, could be acceptably worshipped only on his own soil.
(2). As the rendering of ’erets, it means the whole world (Gen. 1:2); the land as opposed to the sea (1:10). Erets also denotes a country (21:32); a plot of ground (23:15); the ground on which a man stands (33:3); the inhabitants of the earth (6:1; 11:1); all the world except Israel (
The term is used in two widely-different senses: (1) for the material of which the earth’s surface is composed; (2) as the name of the planet on which man dwells. The Hebrew language discriminates between these two by the use of separate terms, adamah for the former, erets for the latter. Adamah is the earth in the sense of soil or ground, particularly as being susceptible of cultivation. (Genesis 2:7) Erets is applied in a more or less extended sense-- (1) to the whole world, (Genesis 1:1) (2) to land as opposed to sea, (Genesis 1:10) (3) to a country, (Genesis 21:32) (4) to a plot of ground, (Genesis 23:15) and (5) to…
In both Hebrew and Greek the same word is used to denote the earth as a whole, and a particular land. Only the context can enable us to decide in which of these senses it is to be taken in a given passage.
Thus in Mt 27:45 we might, so far as the original word is concerned, render either "there was darkness over all the land," or over all the earth. The expression "all the earth" is sometimes used hyperbolically for a large portion of it, Ezr 1:2. The word is used of the whole world, etc. In a moral sense, earthly is opposed to what is heavenly, spiritual and holy, Joh 3:31 1Co 15:47 Col 3:2