Deuteronomy 33:12 — Word Study
WLCלְבִנְיָמִ֣ן אָמַ֔ר יְדִ֣יד יְהֹוָ֔ה יִשְׁכֹּ֥ן לָבֶ֖טַח עָלָ֑יו חֹפֵ֤ף עָלָיו֙ כָּל־ הַיּ֔וֹם וּבֵ֥ין כְּתֵיפָ֖יו שָׁכֵֽן׃ ס
BSAConcerning BenjaminBinyâmîyn [son of the right hand, referring to the youngest son of Jacob] he saidʼâmar■ May the belovedyᵉdîyd [cherished, loved one] of the LORDYᵉhôvâh [Yehovah, The covenant Name of God] restshâkan▸ securebeṭach [in safety, confidently] in Himʻal [God] shieldschophaph△ [the supreme Protector, covers, protects] himʻal allkôl [the entire] day longyôwm and upon His shoulderskâthêph [on, above, the upper end of the arm, a place of rest] he restsshâkan■ [dwells, stays]
| Greek | English | Parsing |
|---|---|---|
| לְבִנְיָמִ֣ן | of Benjamin | Preposition, noun proper masculine |
| אָמַ֔ר | he said | Verb, Qal, perfect third person masculine singular |
| יְדִ֣יד | [the] beloved [one] of | Adj |
| יְהֹוָ֔ה | Yahweh | Noun proper |
| יִשְׁכֹּ֥ן | he dwells | Verb, Qal, imperfect third person masculine singular |
| לָבֶ֖טַח | to security | Preposition, noun common masculine singular absolute |
| עָלָ֑יו | on him | Preposition, suffix |
| חֹפֵ֤ף | [who] covers | Verb, Qal, participle (active) masculine singular |
| עָלָיו֙ | over him | Preposition, suffix |
| כָּל־ | all | Noun common, masculine singular construct |
| הַיּ֔וֹם | the day | Particle, noun common masculine singular absolute |
| וּבֵ֥ין | and between | Conjunction |
| כְּתֵיפָ֖יו | shoulders his | Noun common masculine plural construct, suffix |
| שָׁכֵֽן׃ ס | he dwells | Verb, Qal, perfect third person masculine singular |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Concerning Benjamin he said: “May the beloved of the LORD rest secure in Him; God shields him all day long, and upon His shoulders he rests.” |
| KJV | ¶ And of Benjamin he said, The beloved of the LORD shall dwell in safety by him; and the Lord shall cover him all the day long, and he shall dwell between his shoulders. |
| ASV | Of Benjamin he said, The beloved of Jehovah shall dwell in safety by him; He covereth him all the day long, And he dwelleth between his shoulders. |
| YLT | Of Benjamin he said: — The beloved of Jehovah doth tabernacle confidently by him, Covering him over all the day; Yea, between his shoulders He doth tabernacle. |
| WEB | About Benjamin he said, “The beloved of Yahweh will dwell in safety by him. He covers him all day long. He dwells between his shoulders.” |
| BBE | And of Benjamin he said, Benjamin is the loved one of the Lord, he will be kept safe at all times; he will be covered by the Most High, resting between his arms. |
Where they part company is יְדִיד — see How Translations Differ.
The structure emphasizes the protective nature of God and the security provided to Benjamin.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbאָמַר
The sentence as the grammar sees it Open the tree ›
1 of 14 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 — Deuteronomy 33:12
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 Blessing of Benjamingenerated
Deuteronomy 33:12 is part of a series of blessings that Moses pronounces on the tribes of Israel. Each blessing reflects the unique characteristics and destinies of the tribes. Here, Moses focuses on Benjamin, the youngest son of Jacob, emphasizing God's protective love and care for him as he prepares the Israelites for their future in the Promised Land.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Deuteronomy 33:27–29 | The eternal God is your dwelling place, and underneath are the everlasting arms. He drives out the enemy before you, giving the command, ‘Destroy him!’ |
| 2 | Joshua 18:11–28 | The first lot came up for the clans of the tribe of Benjamin. Their allotted territory lay between the tribes of Judah and Joseph: |
| 3 | Judges 1:21 | The Benjamites, however, failed to drive out the Jebusites living in Jerusalem. So to this day the Jebusites live there among the Benjamites. |
| 4 | 1 Kings 12:21 | And when Rehoboam arrived in Jerusalem, he mobilized the whole house of Judah and the tribe of Benjamin—180,000 chosen warriors—to fight against the house of Israel and restore the kingdom to Rehoboam son of Solomon. |
| 5 | 2 Chronicles 11:1 | When Rehoboam arrived in Jerusalem, he mobilized the house of Judah and Benjamin—180,000 chosen warriors—to fight against Israel and restore the kingdom to Rehoboam. |
The Treasury of Scripture Knowledge — 12 references, hung on the phrase they belong to
The Key Word — יְדִיד, ye.Didgenerated
The Hebrew word יָדִיד (*yadid*) means 'beloved' or 'cherished.' It conveys a deep sense of affection and endearment, often used in poetic contexts to describe someone who is dearly loved. The parsing indicates that it functions as an adjective in this verse, describing Benjamin as the beloved of the LORD.
This term highlights the special relationship between God and Benjamin, suggesting that he is not only loved but also favored. The use of this word sets a tone of intimacy and care, indicating that God watches over Benjamin with particular attention.
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 one main clause introduced by the verb אָמַר, he said, followed by a series of phrases that elaborate on the blessing for Benjamin. The structure emphasizes the protective nature of God and Benjamin's secure position under His care.
The main action is described through the verbs יִשְׁכֹּ֥ן he dwells and חֹפֵ֤ף [who] covers, indicating God's ongoing protection. The prepositional phrases provide additional context, showing that this protection is constant and enveloping.
Septuagint Backgroundgenerated
The Septuagint translates יְדִיד as ἠγαπημένος (beloved), which aligns closely with the Hebrew meaning. This choice reflects an emphasis on the affection and special status of Benjamin in relation to God.
The Greek term carries similar connotations of love and favor, reinforcing the idea that Benjamin is cherished by God, as indicated in the Hebrew text.
In plain words — the whole versegenerated
Deuteronomy 33:12 expresses Moses' blessing over Benjamin, emphasizing that he is loved by the LORD and will be kept safe. God will protect him throughout the day, and he finds rest in God's care, symbolized by the shoulders that bear him.
Frequently Asked Questionsgenerated
It signifies a special relationship where Benjamin is cherished and favored by God, indicating His protective love.
God shields him all day long, providing constant care and security.
It symbolizes a place of safety and support, indicating that God carries and cares for Benjamin.
It reassures the tribe of God's favor and protection as they enter the Promised Land.
Reflection Questionsgenerated
- How can I recognize God's protection in my own life, like Benjamin?
- What does it mean to rest in God's care during difficult times?
- In what ways can I express my love and gratitude to God for His protection?
- How can I support others in recognizing their value as beloved children of God?
The early church on this verse — how the Fathers read it
Richard Challoner comments on this verse, suggesting it alludes to the temple being built within the tribe of Benjamin.
Shall dwell: This seems to allude to the temple being built in the confines of the tribe of Benjamin.Early Church Fathers on Deuteronomy 33 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Deuteronomy 33:12 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire Bible[And] of Benjamin he said,.... The tribe of Benjamin, as the Targums of Jonathan and Jerusalem; which is taken notice of next to Levi, because, as the priesthood was in the tribe of Levi, the temple
Read John Gill on Deuteronomy 33 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd of Benjamin he said, The beloved of the LORD shall dwell in safety by him; and the LORD shall cover him all the day long, and he shall dwell between his shoulders.
Read Robert Jamieson on Deuteronomy 33 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThe beloved of the Lord, i.e. this beloved tribe: so called partly in allusion to their father Benjamin, who was the beloved of his father Jacob; and partly because of the love and kindness of God towards this tribe, which appeared both in this, that they dwelt in the fattest and best part of the land, as Josephus affirms and especially in the following privilege. Shall dwell in safety by him, i.e. shall have his lot nigh unto God’ s temple, which was both a singular comfort and safeguard to him. The Lord may well be understood here, because he was expressed in the former member. Shall cover him all the day long; shall protect that tribe continually while they cleave to him. He shall dwell…
Read Matthew Poole on Deuteronomy 33 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsDeuteronomy 33:12 [And] of Benjamin he said, The beloved of the LORD shall dwell in safety by him; [and the LORD] shall cover him all the day long, and he shall dwell between his shoulders.Ver. 12. The beloved of the Lord.] The Lord’ s corculum, deliciae, darling; as their father Benjamin was old Jacob’ s. And he shall dwell between his shoulders.] These shoulders are those two holy hills, Moriah and Zion, whereon the Temple was built, four hundred and forty years after this prophecy.
Read John Trapp on Deuteronomy 33 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(12) And of Benjamin.—It is generally agreed that this blessing points to the site of the place which Jehovah chose out of all the tribes of Israel, Jerusalem, in the tribe of Benjamin. The Hebrew is divided thus:— “Unto Benjamin he said. Beloved of Jehovah! He (Jehovah) will dwell in security upon him, Covering him over all the day. And between his shoulders (mountain slopes) He hath taken up His abode.”
Read Charles John Ellicott on Deuteronomy 33 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 12. Of Benjamin - the beloved of the Lord] Alluding to his being particularly beloved of his father Jacob, Genesis 49:27, c. Shall dwell in safety by him] That is, by the Lord, whose temple, which is considered as his dwelling-place, was in the tribe of Benjamin, for a part of Jerusalem belonged to this tribe. Shall cover him all the day] Be his continual protector and he shall dwell between his shoulders - within his coasts, or in his chief city, viz., Jerusalem, where the temple of God was built, on his mountains Zion and Moriah, here poetically termed his shoulders. Some object to our translation of the Hebrew ידיד yedid by the term beloved, and think the original should be divided…
Read AdamClarke on Deuteronomy 33 →CambridgeThe Cambridge Bible for Schools and Colleges12And of Benjamin he said:— [Benjamin (?)] beloved of the Lord, He dwelleth securely always (?). The Highest is a covert above him, And dwelleth between his shoulders. As the overloaded first line of the Heb., the want of a fourth line and the variants of the versions indicate, the text is probably corrupt. The above re-arrangement in a quatrain, though finding some support from the versions, is precarious like every emendation which rests mainly on efforts to regularise the rhythm.—The picture here given is very different from that in Genesis 49:27, which reflects the valiant and even savage qualities of the tribe as described in Judges 3:15 f., Judges 5:14; Judges 5:19, Judges 20:21-25…
Read Cambridge on Deuteronomy 33 →Albert Barnes1798–1870Barnes' Notes on the BibleHe shall dwell between his shoulders - i. e., be supported by God as a son who is carried by his father (compare Deuteronomy 1:31).
Read Albert Barnes on Deuteronomy 33 →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
Concerning Benjamin he said: “May the beloved of the LORD rest secure in Him; God shields him all day long, and upon His shoulders he rests.”
About Benjamin he said, “The beloved of Yahweh will dwell in safety by him. He covers him all day long. He dwells between his shoulders.”
Concerning Benjamin he said: “May the beloved of the LORD rest secure in Him; God shields him all day long, and upon His shoulders he rests.”
Of Benjamin he said: The beloved of the Lord will live safely by him; he protects him all the time, and the Lord places him on his chest.
Tyndale line
¶ And of Benjamin he said, The beloved of the LORD shall dwell in safety by him; and the Lord shall cover him all the day long, and he shall dwell between his shoulders.
Of Benjamin he said, The beloved of Jehovah shall dwell in safety by him; He covereth him all the day long, And he dwelleth between his shoulders.
Of Benjamin he said, The beloved of the LORD shall dwell in safety by him; He covereth him all the day long, And he dwelleth between his shoulders.
And of Benjamin he said, The beloved of the LORD shall dwell in safety by him; and the LORD shall cover him all the day long, and he shall dwell between his shoulders.
Of Beniamin he said, The beloued of the Lord shall dwell in safetie by him: the Lord shall couer him all the day long, and dwell betweene his shoulders.
Strictly literal
Of Benjamin he said, The beloved of Jehovah, — he shall dwell in safety by him; He will cover him all the day long, And dwell between his shoulders.
Of Benjamin he said: — The beloved of Jehovah doth tabernacle confidently by him, Covering him over all the day; Yea, between his shoulders He doth tabernacle.
Of Benjamin he said: The beloved of YHWH dwells confidently by Him, || Covering him over every day; Indeed, he dwells between His shoulders.
And of Benjamin he said, The beloved of the Lord [is he], he shall dwell in safety by him: he will shield him all the day long, and between his shoulders will he dwell.
About Benjamin, Moses said: The one loved by Yahweh lives in security beside him; Yahweh shields him all the day long, and he lives between Yahweh's arms.
From the Latin
And to Benjamin he said: The best beloved of the Lord shall dwell confidently in him: as in a bride chamber shall he abide all the day long, and between his shoulders shall be rest.
Simplified
To Benjamin he said: “May the one the Lord loves be kept safe and secure in the Lord. The Lord always protects him, letting him rest on his shoulders.”
And of Benjamin he said, Benjamin is the loved one of the Lord, he will be kept safe at all times; he will be covered by the Most High, resting between his arms.
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 aligns closely with the Septuagint, with 14 words matched. The Samaritan Pentateuch differs in five words, including the spelling of Benjamin as בנימים and variations in other terms. The Dead Sea Scrolls provide partial agreements and restorations, confirming the core message of God's protection over Benjamin.
לְבִנְיָמִ֣ן אָמַ֔ר יְדִ֣יד יְהֹוָ֔ה יִשְׁכֹּ֥ן לָבֶ֖טַח עָלָ֑יו חֹפֵ֤ף עָלָיו֙ כָּל־ הַיּ֔וֹם וּבֵ֥ין כְּתֵיפָ֖יו שָׁכֵֽן׃ ס
14 of the 14 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.
ולבנימים אמר יד יד יהוה ישׁכן לבטח וחופף עליו כל היום ובין כתפותיו שׁכן
5 words differ from the Masoretic Text: בנימים (Benjamin), יד (hand), יד (hand), חופף (shelter), כתפותיו (shoulder)
[לבנימן] [אמר] [ידיד] יהוה ישכן [לבטח] [עלי׳ו] [חפף] [עלי׳ו] [כל] [היום] [ובין] [כתיפי׳ו] [שכן]
nothing on the leather here — 2 partly restored, 12 supplied entire by an editor.
ולבנימן אמר ידיד יהוה ישכן לבטח אל מחופף עלי׳ו
9 words of the verse are on this fragment — 3 partly restored.
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 Deuteronomy 33:12
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 בִּנְיָמִין (i.e., *Binyamiyn*) means 'son of the right hand.' It refers primarily to Benjamin, the youngest son of Jacob and Rachel, as well as to the tribe descended from him. The entries also mention a son of Bilhan and several individuals from the time of Ezra. Notably, the name is associated with various contexts in the Old Testament.
בִּנְיָמִין n.pr.m. 166 (son of (the) right hand)—
youngest son of Jacob, so called by him, but Rachel, the mother, who died at Benjamin's birth, called בֶּן־אוֹנִ֑י (q.v.)
son of Bilhan and great-grandson of Benjamin
a Jew of Ezra's time
base
H1144 בִּנְיָמִין . youngest son of Jacob, so called by him, but Rachel, the mother, who died at Benjamin's birth, called בֶּן־אוֹנִ֑י (q.v.)
. son of Bilhan and great-grandson of Benjamin
. a Jew of Ezra's time
1144 Binyamiyn bin-yaw-mene'
from 1121 and 3225; son of (the) right hand; Binjamin,
youngest son of Jacob; also the tribe descended from him, and
its territory:--Benjamin.
see HEBREW for 01121
see HEBREW for 03225
בִּנְיָמִין (bin.ya.min) — Benjamin.
A man of the tribe of Benjamin living at the time of the Patriarchs, first mentioned at Gen.35.18;
son of: Israel (H3478) and Rachel (H7354);
brother of: Joseph (H3130);
half-brother of: Reuben (H7205), Simeon (H8095), Levi (H3878), Judah (H3063), Dan (H1835H), Naphtali (H5321), Gad (H1410), Asher (H0836), Issachar (H3485), Zebulun (H2074) and Dinah (H1783);
father of: Bela (H1106A), Becher (H1071), Ashbel (H0788), Gera (H1617), Naaman (H5283), Ehi (H0278), Rosh (H7220), Muppim (H4649), Huppim (H2650H), Ard (H0714), Ahiram (H0297) and Jediael (H3043); also called Jamin at 1Sa.9.1,4; 22.7; 1x
§ Benjamin = "son of the right hand"
1) Jacob's and Rachel's youngest son, Joseph's full brother
2) son of Bilhan, great-grandson of Benjamin
3) a Benjamite, one of the sons of Harim, in the time of Ezra who had taken a strange wife
Prep | N-proper — Preposition · noun proper masculineHR/Npm
ben'-ja-min (binyamin, or binyamin; Beniaein, Beniamin):
1. The Patriarch:
The youngest of Jacob's sons. His mother Rachel died in giving him birth. As she felt death approaching she called him Benoni, "son of my sorrow." Fearing, probably, that this might bode evil for the child--for names have always preserved a peculiar significance in the East--Jacob called him Benjamin, "son of the fight hand" (Ge 35:17 ff). He alone of Jacob's sons was born in Palestine, between Bethel and Ephrath. Later in the chapter, in the general enumeration of the children born in Paddan-ar am, the writer fails to except Benjamin (Ge 35:24). Joseph was his full brother. In the history where Benjamin appears as an object of solicitude to his father and brothers, we must not forget that he was already a…
Benjamin
Son of my right hand. (1.) The younger son of Jacob by Rachel (Gen. 35:18). His birth took place at Ephrath, on the road between Bethel and Bethlehem, at a short distance from the latter place. His mother died in giving him birth, and with her last breath named him Ben-oni, son of my pain, a name which was changed by his father into Benjamin. His posterity are called Benjamites (Gen. 49:27; Deut. 33:12; Josh. 18:21).
The tribe of Benjamin at the Exodus was the smallest but one (Num. 1:36, 37; Ps. 68:27). During the march its place was along with Manasseh…
(son of the right hand, fortunate). The youngest of the children of Jacob. His birth took place on the road between Bethel and Bethlehem, near the latter, B.C. 1729. His mother, Rachel, died in the act of giving him birth, naming him with her last breath Ben-oni (son of my sorrow). This was by Jacob changed into Benjamin. (Genesis 35:16,18) Until the journeys of Jacob’s sons and Jacob himself into Egypt we hear nothing of Benjamin. Nothing personal is known of him. Henceforward the history of Benjamin is the history of the tribe. A man of the tribe of Benjamin, son of bilhan, and the head of a family of warriors. (1 Chronicles 7:10) One of the "sons of Harim," an Israelite in the time of Ezra who had married a foreign wife. (Ezra…
The youngest son of Jacob and Rachel, Ge 35:16-18. Rachel died immediately after he was born, and with her last breath named him Ben-oni, the son of my sorrow; but Jacob called him Benjamin, son of my right hand. He was a great comfort to his father, who saw in him the beloved wife he had buried, and Joseph whose loss he mourned. He could hardly be persuaded to let him go with his brethren to Egypt, Ge 42:38. The tribe of Benjamin was small at first and was almost exterminated in the days of the Judges, Jud 20:1-48, but afterwards greatly increased, 2Ch 14:8 17:17. It was valiant, Ge 49:27, and "beloved of the Lord,"…
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)
V-Qal-Perf-3ms — Verb · Qal · perfect third person masculine singularHVqp3ms
יָדִיד (yadid) means 'beloved' or 'lovely' and is used poetically in the Old Testament. It is derived from a root meaning 'to love.' The entries indicate that it can refer to something or someone that is amiable or well-loved, with no significant disagreements among the lexicons.
[יָדִיד] adj. (poet.) beloved
my beloved
lovely
a song of love
base
H3039a יָדִיד beloved H3039b יָדִיד beloved
3039 ydiyd yed-eed'
from the same as 1730; loved:--amiable, (well-)beloved,
loves.
see HEBREW for 01730
יָדִיד (ye.did) — beloved.
1) beloved
2) lovely
יָדִידָה (ye.di.dah) — love.
love
Adj — AdjHAamsc
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
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
שָׁכַן (shakan) is a Hebrew verb meaning to settle down, abide, or dwell. It encompasses various forms of residing, both literally and figuratively, and includes nuances of establishing or causing to dwell. The entries indicate its use in different grammatical forms, such as Qal, Piel, and Hiphil, which express actions related to dwelling and establishing habitation.
שָׁכַן, שָׁכֵ֑ן 129 vb. settle down, abide, dwell
Qal
settle down to abide
abide, dwell
Pi.
make settle down, establish
make to dwell
Hiph.
lay
cause birds to settle
cause to dwell
base
H7931 שָׁכַן, שָׁכֵ֑ן settle down, abide, dwell
7931 shakan shaw-kan'
a primitive root (apparently akin (by transmission) to 7901
through the idea of lodging; compare 5531, 7925); to reside or
permanently stay (literally or figuratively):--abide,
continue, (cause to, make to) dwell(-er), have habitation,
inhabit, lay, place, (cause to) remain, rest, set (up).
see HEBREW for 05531
see HEBREW for 07925
שָׁכַן (sha.khan) — to dwell.
1) to settle down, abide, dwell, tabernacle, reside
1a) (Qal)
1a1) to settle down to abide
1a2) to abide, dwell, reside
1b) (Piel)
1b1) to make settle down, establish
1b2) to make or cause to dwell
1c) (Hiphil)
1c1) to lay, place, set, establish, settle, fix
1c2) to cause to dwell or abide
Aramaic equivalent: she.khan (שְׁכֵן "to dwell" H7932)
V-Qal-Imperf-3ms — Verb · Qal · imperfect third person masculine singularHVqi3ms
בֶּ֫טַח (betach) refers to security or safety, encompassing both the concept of a secure place and the feelings of trust and assurance. It can also be used adverbially to mean 'safely' or 'securely.' The word is derived from a root meaning 'to trust' and is linked to the idea of refuge.
בֶּ֫טַח n.[m.] security
base
H983 בֶּ֫טַח security
983 betach beh'takh
from 982; properly, a place of refuge; abstract, safety, both
the fact (security) and the feeling (trust); often (adverb
with or without preposition) safely:--assurance, boldly,
(without) care(- less), confidence, hope, safe(-ly, -ty),
secure, surely.
see HEBREW for 0982
בֶּ֫טַח (be.tach) — security.
1) security, safety
adv
2) securely
Prep | N-ms — Preposition · noun common masculine singular absoluteHR/Ncmsa
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
Prep | Suff — Preposition · suffixHRd/Sp3ms
חָפַף (chophaph) is a Hebrew verb meaning to cover, enclose, or surround, with a focus on protection. Its usage is limited to the Qal form, as noted in Deuteronomy 33:12. The entries emphasize the idea of shielding or sheltering.
[חָפַף] vb. enclose, surround, cover—only Qal Dt 33:12
ref
H2653 [חָפַף] enclose, surround, cover
2653 chophaph khaw-faf'
a primitive root (compare 2645, 3182); to cover (in
protection):--cover.
see HEBREW for 02645
see HEBREW for 03182
חׇפַף (cho.phaph) — to shield.
(Qal) to cover, enclose, shelter, shield, surround
V-Qal — Verb · Qal · participle (active) masculine singularHVqrmsa
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
Prep | Suff — Preposition · suffixHRd/Sp3ms
כֹּל (kol) means 'all' or 'the whole.' It can refer to totality, including every person or thing, and is often used with a following genitive to specify what is included. The term can also denote a broader sense of everything in existence or all circumstances of life. The lexicons do not show significant disagreement on its meanings.
כֹּל once כּוֹל n.m. the whole, all
with foll. gen. (as usually) the whole of, to be rendered, however, often in our idiom, to avoid stiffness, any or every
Absolutely:
without the art., all things, all
with the art. הַכֹּל
where the sense is limited by the context to things (or persons) just mentioned
in a wider sense, all, whether of all mankind or of all living things, the universe, or of all the circumstances of life (chiefly late)
base
H3605 כֹּל once כּוֹל the whole, all . with foll. gen. (as usually) the whole of, to be rendered, however, often in our idiom, to avoid stiffness, any or every
. Absolutely: . without the art., all things, all
. with the art. הַכֹּל . where the sense is limited by the context to things (or persons) just mentioned
. in a wider sense, all, whether of all mankind or of all living things, the universe, or of all the circumstances of life (chiefly late)
3605 kol kole
or (Jer. 33:8) kowl {kole}; from 3634; properly, the whole;
hence, all, any or every (in the singular only, but often in a
plural sense):--(in) all (manner, (ye)), altogether, any
(manner), enough, every (one, place, thing), howsoever, as
many as, (no-)thing, ought, whatsoever, (the) whole,
whoso(-ever).
see HEBREW for 03634
כֹּל (kol) — all.
1) all, the whole
1a) all, the whole of
1b) any, each, every, anything
1c) totality, everything
Aramaic equivalent: kol (כֹּל "all" H3606)
N-ms — Noun common · masculine singular constructHNcmsc
ol: Used in various combinations, and with different meanings.
(1) All along, "Weeping all along as he went" (Jer 41:6), i.e. throughout the whole way he went, feigning equal concern with the men from Shiloh, etc., for the destruction of the Temple, so as to put them off their guard.
(2) All in all, "That God may be all in all" (1Co 15:28, Greek: panta en pasin, "all things in all (persons and) things"). "The universe, with all it comprises, will wholly answer to God's will and reflect His mind" (Dummelow).
יוֹם (yowm) means 'day' and refers to a division of time, contrasting with night. It can denote a literal 24-hour period, a general time span, or even a year. The term is used in various contexts, including the 'day of Yahweh,' which signifies a time of divine judgment. It also appears in phrases indicating temporal references like today, yesterday, and tomorrow.
יוֹם 2285 n.m. day
day, opp. night
Day as division of time
יוֹם י׳ day of Yahweh, chiefly as time of his coming in judgment, involving often blessedness for righteous
Pl. days of anyone
Days
יוֹם = time
Phrases
base
H3117 יוֹם day . day, opp. night
. Day as division of time
. יוֹם י׳ day of Yahweh, chiefly as time of his coming in judgment, involving often blessedness for righteous
. Pl. days of anyone
. Days
. יוֹם = time
. Phrases
3117 yowm yome
from an unused root meaning to be hot; a day (as the warm
hours), whether literal (from sunrise to sunset, or from one
sunset to the next), or figurative (a space of time defined by
an associated term), (often used adverb):--age, + always, +
chronicals, continually(-ance), daily, ((birth-), each, to)
day, (now a, two) days (agone), + elder, X end, + evening, +
(for) ever(-lasting, -more), X full, life, as (so) long as
(... live), (even) now, + old, + outlived, + perpetually,
presently, + remaineth, X required, season, X since, space,
then, (process of) time, + as at other times, + in trouble,
weather, (as) when, (a, the, within a) while (that), X whole
(+ age), (full) year(-ly), + younger.
יוֹם (yom) — day.
: day/when/time/period
1) day, time, year
1a) day (as opposed to night)
1b) day (24 hour period)
1b1) as defined by evening and morning in Genesis 1
1b2) as a division of time
1b2a) a working day, a day's journey
1c) days, lifetime (pl.)
1d) time, period (general)
1e) year
1f) temporal references
1f1) today
1f2) yesterday
1f3) tomorrow
יוֹם (yom) — day: old.
: old/(full/many)[days]
1) day, time, year
1a) day (as opposed to night)
1b) day (24 hour period)
1b1) as defined by evening and morning in Genesis 1
1b2) as a division of time
1b2a) a working day, a day's journey
1c) days, lifetime (pl.)
1d) time, period (general)
1e) year
1f) temporal references
1f1) today
1f2) yesterday
1f3) tomorrow
יוֹם (yom) — day: year.
: year[of_days]
1) day, time, year
1a) day (as opposed to night)
1b) day (24 hour period)
1b1) as defined by evening and morning in Genesis 1
1b2) as a division of time
Art | N-ms — Particle · noun common masculine singular absoluteHTd/Ncmsa
da (yom; hemera): This common word has caused some trouble to plain readers, because they have not noticed that the word is used in several different senses in the English Bible. When the different uses of the word are understood the difficulty of interpretation vanishes. We note several different uses of the word:
(1) It sometimes means the time from daylight till dark. This popular meaning is easily discovered by the context, e. g. Ge 1:5; 8:22, etc. The marked periods of this daytime were morning, noon and night, as with us. See Ps 55:17. The early hours were sometimes called "the cool of the day" (Ge 3:8). After the exile the day. or daytime was divided into twelve hours and the night into twelve (see
Day
The Jews reckoned the day from sunset to sunset (Lev. 23:32). It was originally divided into three parts (Ps. 55:17). “The heat of the day” (1 Sam. 11:11; Neh. 7:3) was at our nine o’clock, and “the cool of the day” just before sunset (Gen. 3:8). Before the Captivity the Jews divided the night into three watches, (1) from sunset to midnight (Lam. 2:19); (2) from midnight till the cock-crowing (Judg. 7:19); and (3) from the cock-crowing till sunrise (Ex.…
The variable length of the natural day at different seasons led in the very earliest times to the adoption of the civil day (or one revolution of the sun) as a standard of time. The Hebrews reckoned the day from evening to evening, (Leviticus 23:32) deriving it from (Genesis 1:5) "the evening and the morning were the first day." The Jews are supposed, like the modern Arabs, to have adopted from an early period minute specifications of the parts of the natural day. Roughly, indeed, they were content to divide it into "morning, evening and noonday," (Psalms 55:17) but when they wished for greater accuracy they pointed to six unequal parts, each of which was again subdivided. These are held to have been -- "the dawn." "Sunrise."…
The day is distinguished into natural, civil, and artificial. The natural day is one revolution of the earth on its axis. The civil day is that, the beginning and the end of which are determined by the custom of any nation. The Hebrews began their day in the evening, Le 23:32; the Babylonians at sunrise; and we begin at midnight. The artificial day is the time of the sun’s continuance above the horizon, which is unequal according to different seasons, on account of the obliquity of the equator. The sacred writers generally divide the day into twelve hours. The sixth hour always ends at noon throughout the year; and the twelfth hour is the last hour before sunset. But in summer, all the hours of the day were longer than in winter, while those of night were shorter. See HOURS, and THREE.
בַּ֫יִן (beyn) is a noun meaning 'interval' or 'space between.' It primarily functions as a preposition meaning 'between' or 'among,' and can also indicate distinctions or choices. The dual form בֵּנַ֫יִם refers specifically to the space between two entities, such as armies. The entries do not indicate any significant disagreement.
בַּ֫יִן subst. prop. interval, space between
always (exc. dual) as prep. in the interval of, between
Dual בֵּנַ֫יִם space between two armies
base
H996 בַּ֫יִן subst. prop. interval, space between . always (exc. dual) as prep. in the interval of, between
. Dual בֵּנַ֫יִם space between two armies
996 beyn bane
(sometimes in the plural masculine or feminine); properly,
the constructive form of an otherwise unused noun from 995; a
distinction; but used only as a prep, between (repeated before
each noun, often with other particles); also as a conjunction,
either...or:--among, asunder, at, between (-twixt...and), +
from (the widest), X in, out of, whether (it be...or), within.
see HEBREW for 0995
בַּ֫יִן (ba.yin) — between.
: between
between, among, in the midst of (with other preps), from between
בַּ֫יִן (ba.yin) — between: among.
: among
between, among, in the midst of (with other preps), from between
A sub-meaning of ben (בַּ֫יִן ": between" H0996)
HC/Acmsc — ConjunctionHC/Acmsc
כָּתֵף (katheph) means 'shoulder' and can refer to the shoulder-blade, side, or slope of a mountain. It is derived from a root meaning to clothe, indicating the shoulder as the place where garments hang. The term can also describe shoulder-pieces of animals and supports, as well as lateral projections.
כָּתֵף n.f. shoulder, shoulder-blade, side
base
H3802 כָּתֵף shoulder, shoulder-blade, side
3802 katheph kaw-thafe'
from an unused root meaning to clothe; the shoulder (proper,
i.e. upper end of the arm; as being the spot where the
garments hang); figuratively, side-piece or lateral projection
of anything:--arm, corner, shoulder(-piece), side,
undersetter.
כָּתֵף (ka.teph) — shoulder.
1) shoulder, shoulder-blade, side, slope
1a) shoulder, shoulder-blade (of man)
1b) shoulder, shoulder-pieces (of animals)
1c) side, slope (of mountain)
1d) supports (of laver)
N-fd | Suff — Noun common masculine plural construct · suffixHNcmpc/Sp3ms
שָׁכַן (shakan) is a Hebrew verb meaning to settle down, abide, or dwell. It encompasses various forms of residing, both literally and figuratively, and includes nuances of establishing or causing to dwell. The entries indicate its use in different grammatical forms, such as Qal, Piel, and Hiphil, which express actions related to dwelling and establishing habitation.
שָׁכַן, שָׁכֵ֑ן 129 vb. settle down, abide, dwell
Qal
settle down to abide
abide, dwell
Pi.
make settle down, establish
make to dwell
Hiph.
lay
cause birds to settle
cause to dwell
base
H7931 שָׁכַן, שָׁכֵ֑ן settle down, abide, dwell
7931 shakan shaw-kan'
a primitive root (apparently akin (by transmission) to 7901
through the idea of lodging; compare 5531, 7925); to reside or
permanently stay (literally or figuratively):--abide,
continue, (cause to, make to) dwell(-er), have habitation,
inhabit, lay, place, (cause to) remain, rest, set (up).
see HEBREW for 05531
see HEBREW for 07925
שָׁכַן (sha.khan) — to dwell.
1) to settle down, abide, dwell, tabernacle, reside
1a) (Qal)
1a1) to settle down to abide
1a2) to abide, dwell, reside
1b) (Piel)
1b1) to make settle down, establish
1b2) to make or cause to dwell
1c) (Hiphil)
1c1) to lay, place, set, establish, settle, fix
1c2) to cause to dwell or abide
Aramaic equivalent: she.khan (שְׁכֵן "to dwell" H7932)
V-Qal-Perf-3ms — Verb · Qal · perfect third person masculine singularHVqp3ms