Deuteronomy 33:26 — Word Study
WLCאֵ֥ין כָּאֵ֖ל יְשֻׁר֑וּן רֹכֵ֤ב שָׁמַ֙יִם֙ בְעֶזְרֶ֔ךָ וּבְגַאֲוָת֖וֹ שְׁחָקִֽים׃
BSAThere is noneʼayin [no other, nothing comparable] like the Godʼêl [Elohim, the supreme Creator] of JeshurunYᵉshurûwn [Israel, the nation] who ridesrâkab [mounts, sits upon] the heavensshâmayim [the visible sky and the unseen spiritual realm] to your aidʻêzer [help, assistance, support] and the cloudsshachaq [thin vapors in the sky] in His majestygaʼăvâh [pride, glorious excellence]
| Greek | English | Parsing |
|---|---|---|
| אֵ֥ין | there not | Noun common, masculine singular construct |
| כָּאֵ֖ל | [is] like God | Preposition, noun common masculine singular absolute |
| יְשֻׁר֑וּן | O Jeshurun | Noun proper masculine |
| רֹכֵ֤ב | [who] rides | Verb, Qal, participle (active) masculine singular |
| שָׁמַ֙יִם֙ | heaven | Noun common, masculine plural absolute |
| בְעֶזְרֶ֔ךָ | for help your | Preposition, noun common masculine singular construct, suffix |
| וּבְגַאֲוָת֖וֹ | and in majesty his | Conjunction, preposition, noun common feminine singular construct |
| שְׁחָקִֽים׃ | clouds | Noun common, masculine plural absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | “There is none like the God of Jeshurun, who rides the heavens to your aid, and the clouds in His majesty. |
| KJV | ¶ There is none like unto the God of Jeshurun, who rideth upon the heaven in thy help, and in his excellency on the sky. |
| ASV | There is none like unto God, O Jeshurun, Who rideth upon the heavens for thy help, And in his excellency on the skies. |
| YLT | There is none like the God of Jeshurun, Riding the heavens in thy help, And in His excellency the skies. |
| WEB | “There is no one like God, Jeshurun, who rides on the heavens for your help, in his excellency on the skies. |
| BBE | No other is like the God of Jeshurun, coming on the heavens to your help, and letting his glory be seen in the skies. |
Where they part company is אֵ֥ין — see How Translations Differ.
The main clause is followed by a relative clause that describes God's action, and a prepositional phrase that adds further detail about His majesty.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbרָכַב
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 — Deuteronomy 33:26
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 — Moses' Blessing to Israelgenerated
Deuteronomy 33:26 emphasizes the uniqueness of God in comparison to any other deity. Moses proclaims that the God of Jeshurun (Israel) is unparalleled, highlighting His role as a divine protector who rides the heavens to assist His people. This declaration occurs within a larger context where Moses blesses the tribes of Israel, reminding them of God's eternal presence and support, as seen in the following verses.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Exodus 15:11 | Who among the gods is like You, O LORD? Who is like You—majestic in holiness, revered with praises, performing wonders? |
| 2 | Psalm 86:8 | O Lord, there is none like You among the gods, nor any works like Yours. |
| 3 | Isaiah 40:18–25 | To whom will you liken God? To what image will you compare Him? |
| 4 | Isaiah 43:11–13 | I, yes I, am the LORD, and there is no Savior but Me. |
| 5 | Isaiah 66:8 | Who has heard of such as this? Who has seen such things? Can a country be born in a day or a nation be delivered in an instant? Yet as soon as Zion was in labor, she gave birth to her children. |
The Treasury of Scripture Knowledge — 12 references, hung on the phrase they belong to
The Key Word — אֵ֥ין, 'eingenerated
The word אֵ֥ין ('ein) means 'nothing' or 'not' and indicates the absence of something. It is often used to emphasize that no comparable entity exists, as in this verse where it underscores the uniqueness of God.
This word is a negative particle that serves to negate existence or presence, affirming that there is no other god like the God of Jeshurun. Its frequent use in biblical texts highlights its importance in expressing lack or absence.
How Translations Differ — measured against the Berean Standard Biblegenerated
In this study, the verse is read in the Berean Standard Bible, which uses none for אֵ֥ין.
Sentence Structuregenerated
The finite verb רֹכֵ֤ב (ro.Khev) governs the main clause, indicating the action of riding. The structure includes several noun phrases, such as the subject יְשֻׁרוּן (ye.shu.Run) and the prepositional phrases that describe the action.
The sentence structure emphasizes the majesty and power of God, with the subject and verb clearly defining the relationship between God and His people.
Septuagint Backgroundgenerated
The Septuagint translates אֵ֥ין as ὥσπερ (hōsper), meaning 'as' or 'like', which aligns with the Hebrew's emphasis on comparison. This choice highlights the uniqueness of God in relation to other deities.
The translation reflects a similar understanding of God's unparalleled nature, reinforcing the message conveyed in the Hebrew text.
In plain words — the whole versegenerated
Deuteronomy 33:26 tells us that there is no god like the God of Israel, who helps His people from the heavens. Moses is reminding the Israelites of God's unique power and majesty as he blesses them.
Frequently Asked Questionsgenerated
It means that the God of Israel is unique and incomparable to any other deity, emphasizing His supreme power and care for His people.
God rides the heavens, symbolizing His active involvement and support in the lives of His people.
Jeshurun is a poetic name for Israel, representing the nation as upright and beloved by God.
This verse is part of Moses' final blessings to Israel, reminding them of God's faithfulness and unique relationship with them.
Reflection Questionsgenerated
- In what ways have I experienced God's unique support in my life?
- How can I better recognize and appreciate the majesty of God in my daily experiences?
- What does it mean to me that God is described as riding the heavens for my aid?
- How can I reflect the character of Jeshurun in my own life?
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Deuteronomy 33:26 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire Bible[There is] none like unto the God of Jeshurun,.... Or Israel, as all the three Targums; for this is one of the names of the people of Israel; [See comments on Deuteronomy 32:15]; and the Lord was
Read John Gill on Deuteronomy 33 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryThere is none like unto the God of Jeshurun, who rideth upon the heaven in thy help, and in his excellency on the sky. There is none like unto the God of Jeshurun.
Read Robert Jamieson on Deuteronomy 33 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleUpon the heaven, i. e. upon the clouds, to succour thee from thence, by sending thunder and lightning upon thine enemies. See 68:34, &c. In his excellency, or, in his magnificence, i.e. magnificently, gloriously, and with great majesty as well as power.
Read Matthew Poole on Deuteronomy 33 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsDeuteronomy 33:26 [There is] none like unto the God of Jeshurun, [who] rideth upon the heaven in thy help, and in his excellency on the sky.Ver. 26. Who rideth upon the heaven.] Having the celestial creatures for his cavalry, and the terrestrial for his infantry; how then can his want help?
Read John Trapp on Deuteronomy 33 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(26) There is none like unto the God of Jeshurun.—Their rock is not as our Rock. For Jeshurun, see note on Deuteronomy 32:15.
Read Charles John Ellicott on Deuteronomy 33 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 26. There is none like unto the God of Jeshurun] We have already seen the literal meaning of Jeshurun, Deuteronomy 32:15; but besides its literal meaning, it seems to be used as an expression of particular affection: hence Calmet understands it as a diminutive of the word Israel. We know that τεκνοι, sons, in the mouth of St. John, signifies much less than τεκνια, which, properly translated, would be beloved children, a term which at once shows the helplessness of the offspring, and the tender affection of the parent. So Jeshurun may be understood here: and hence the Septuagint seem to have apprehended the full force of the word by translating it τουηγαπημενου, the beloved one, the…
Read AdamClarke on Deuteronomy 33 →CambridgeThe Cambridge Bible for Schools and Colleges26–29. The Epilogue 26None like the God of Yeshurun!— Riding the heavens to thy help, And the skies in His loftiness. 27The Eternal God is thy refuge, And beneath are the arms everlasting. He drove out before thee the foe, And He said, Destroy! 28So Israel dwelt securely, Secluded the fount of Jacob, On a land of corn and wine, His heavens too dropped with dew. 29Happy thou Israel! Who is like thee? A people saved by the Lord. [He is] the shield of thy help, And the sword that exalts thee; Till thy foes come to thee fawning, But thou on their heights dost march. This section follows closely on to Deuteronomy 33:2-5, with which it may have been originally one poem.
Read Cambridge on Deuteronomy 33 →Albert Barnes1798–1870Barnes' Notes on the BibleRather, There is none like unto God, O Jeshurun! See marginal reference and note.
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
“There is none like the God of Jeshurun, who rides the heavens to your aid, and the clouds in His majesty.
“There is no one like God, Jeshurun, who rides on the heavens for your help, in his excellency on the skies.
“There is none like the God of Jeshurun, who rides the heavens to your aid, and the clouds in His majesty.
There is no one like God, O Jeshurun, who rides through the sky to help you, on the clouds in majesty.
Tyndale line
¶ There is none like unto the God of Jeshurun, who rideth upon the heaven in thy help, and in his excellency on the sky.
There is none like unto God, O Jeshurun, Who rideth upon the heavens for thy help, And in his excellency on the skies.
There is none like unto God, O Jeshurun, Who rideth upon the heaven for thy help, And in his excellency on the skies.
There is none like to the God of Jeshurun, who rideth upon the heaven in thy help, and in his excellence on the sky.
There is none like God, O righteous people, which rideth vpon the heauens for thine helpe, and on the cloudes in his glory.
Strictly literal
There is none like unto the God of Jeshurun, Who rideth upon the heavens to thy help, And in his majesty, upon the clouds.
There is none like the God of Jeshurun, Riding the heavens in thy help, And in His excellency the skies.
[There is] none like the God of Yeshurun, || Riding the heavens to your help, || And in His excellence the skies.
There is none like unto the God of Yeshurun, who rideth to help thee upon the heavens, and in his excellency upon the skies.
There is no one like God, Jeshurun—the upright one, who rides through the heavens to your help, and in his majesty on the clouds.
From the Latin
There is no other God like the God of the rightest: he that is mounted upon the heaven is thy helper. By his magnificence the clouds run hither and thither.
Simplified
There is no one like the God of Israel, who rides across the heavens to come to help you; who rides the clouds in majesty.
No other is like the God of Jeshurun, coming on the heavens to your help, and letting his glory be seen in the skies.
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 Samaritan Pentateuch agree closely, with the Samaritan version differing only in one word: it uses גאתו (haughty) instead of the Masoretic גַאֲוָתוֹ (majesty). This difference does not alter the overall meaning of the verse.
אֵ֥ין כָּאֵ֖ל יְשֻׁר֑וּן רֹכֵ֤ב שָׁמַ֙יִם֙ בְעֶזְרֶ֔ךָ וּבְגַאֲוָת֖וֹ שְׁחָקִֽים׃
5 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.
אין כאל ישׁרון רכב שׁמים בעזרך ובגאתו שׁחקים
1 word differs from the Masoretic Text: גאתו (haughty)
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 33:26
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.
אַ֫יִן (ayin) primarily means 'nothing' or 'nought' and serves as a negative particle indicating absence or negation, such as 'is not' or 'there is not.' It can also express lack of possession or existence. The word is derived from a root meaning to be non-existent, and it appears frequently in various grammatical constructions.
אַ֫יִן, אָ֑֫יִן cstr. אֵין subst. prop. nothing, nought
to nothing, as nothing
cstr. אֵין, very freq. as particle of negation, is not, are not, was not, were not
אֵין לְ׳, with subst., or pron., there is (was) not to … = … have, has, had, etc. not
in circumst. clauses
with inf. and ל׳, it is not to …
with prefixes
base
H369 אַ֫יִן, אָ֑֫יִן cstr. אֵין subst. prop. nothing, nought . to nothing, as nothing
. cstr. אֵין, very freq. as particle of negation, is not, are not, was not, were not
. אֵין לְ׳, with subst., or pron., there is (was) not to … = … have, has, had, etc. not
. in circumst. clauses
. with inf. and ל׳, it is not to …
. with prefixes
369 'ayin ah'-yin
as if from a primitive root meaning to be nothing or not
exist; a non-entity; generally used as a negative
particle:--else, except, fail, (father-)less, be gone,
in(-curable), neither, never, no (where), none, nor, (any,
thing), not, nothing, to nought, past, un(-searchable),
well-nigh, without. Compare 370.
see HEBREW for 0370
אַ֫יִן (a.yin) — nothing.
1) nothing, not, nought n
1a) nothing, nought neg
1b) not
1c) to have not (of possession) adv
1d) without w/prep
1e) for lack of
Part — Noun common · masculine singular constructHNcmsc
The Hebrew word אֵל (*'el*) primarily means 'god' and conveys the idea of might or strength. It can refer to the one true God of Israel, as well as to other deities, angels, and mighty men. The entries highlight its use in various contexts, including nature and power, but do not present significant disagreement among lexicons.
אֵל n.m. god, but with various subordinate applications to express the idea of might
applied to men of might and rank
angels
gods of the nations
Ēl
as characterizing mighty things in nature
God, the one only and true God of Israel
אֵל strength, power
base
H410 אֵל god, but with various subordinate applications to express the idea of might . applied to men of might and rank
. angels
. gods of the nations
. Ēl
. as characterizing mighty things in nature
. God, the one only and true God of Israel
. אֵל strength, power
410 'el ale
shortened from 352; strength; as adjective, mighty;
especially the Almighty (but used also of any deity):--God
(god), X goodly, X great, idol, might(-y one), power, strong.
Compare names in "-el."
see HEBREW for 0352
אֵל (el) — God.
This name means god, god-like one, mighty one, strength, power
Another name of ye.ho.vah (יהוה "LORD" H3068G)
אֵל (el) — El (Berith).
This name means god, god-like one, mighty one, strength, power
Combined with "Berith" (berith בְּרִית H1286)
אֵל (el) — El (Elohe).
Another name of ye.ho.vah (יהוה "LORD" H3068G)
This name means god, god-like one, mighty one, strength, power
Combined with "God" (elohim אֱלֹהִים H0430)
אֵל (el) — El (Most High).
Another name of ye.ho.vah (יהוה "LORD" H3068G)
This name means god, god-like one, mighty one, strength, power
Combined with "Most High" (el.yon עֶלְיוֹן H5945B)
אֵל (el) — god.
: god
1) god, god-like one, mighty one
1a) mighty men, men of rank, mighty heroes
1b) angels
1c) god, false god, (demons, imaginations)
1d) God, the one true God, Jehovah
2) mighty things in nature
3) strength, power
Prep | N-ms — Preposition · noun common masculine singular absoluteHRd/Ncmsa
god ('Elohim, 'El, [`Elyon], Shadday, Yahweh; Theos):
I. INTRODUCTION TO THE GENERAL IDEA
1. The Idea in Experience and in Thought
2. Definition of the Idea
3. The Knowledge of God
4. Ethnic Ideas of God
(1) Animism
(2) Fetishism
(3) Idolatry
(4) Polytheism
(5) Henotheism
(6) Pantheism
(7) Deism
(8) Semitic Monolatry
(9) Monotheism
II. THE IDEA OF GOD IN THE OLD TESTAMENT
1. The Course of Its Development
2. Forms of Its Manifestation
(1) The Face or Countenance of God
(2) The Voice and Word of God
(3) The Glory of God
(4) The Angel of God
(5) The Spirit of God
(6) The Name of God
(7) Occasional Forms
3. The Names of God
(1) Generic
(2) Attributive
(3) Yahweh
4. Pre-prophetic Conceptions of God
(1) Yahweh Alone Is the God of Israel
(a) His Early Worship
(b) Popular Religion
(c) Polytheistic Tendencies
(i) Coordination
(ii) Assimilation
(iii) Disintegration
(d) No Hebrew Goddesses
(e) Human Sacrifices
God
(A.S. and Dutch God; Dan. Gud; Ger. Gott), the name of the Divine Being. It is the rendering (1) of the Hebrew ’El, from a word meaning to be strong; (2) of ’Eloah_, plural _’Elohim. The singular form, Eloah, is used only in poetry. The plural form is more commonly used in all parts of the Bible, The Hebrew word Jehovah (q.v.), the only other word generally employed to denote the Supreme Being, is uniformly rendered in the Authorized Version by “LORD,” printed in small capitals. The existence of God is taken for granted in the Bible. There is nowhere any argument to prove it. He who disbelieves this truth is spoken of as one devoid of understanding (Ps. 14:1).
The arguments generally adduced by theologians in proof of the being of God are:
(1.) The a priori argument, which is the testimony afforded by reason.
(good). Throughout the Hebrew Scriptures two chief names are used for the one true divine Being--ELOHIM, commonly translated God in our version, and JEHOVAH, translated Lord . Elohim is the plural of Eloah (in Arabic Allah); it is often used in the short form EL (a word signifying strength , as in EL-SHADDAI, God Almighty, the name by which God was specially known to the patriarchs. (Genesis 17:1; 28:3; Exodus 6:3) The etymology is uncertain, but it is generally agreed that the primary idea is that of strength, power of effect , and that it properly describes God in that character in which he is exhibited to all men in his works, as the creator, sustainer and supreme governor of the world. The plural form of Elohim has given rise to much discussion. The fanciful idea that it…
This name, the derivation of which is uncertain, we give to that eternal, infinite, perfect, and incomprehensible Being, the Creator of all things, who preserves and governs all by his almighty power and wisdom, and is the only proper object of worship. The proper Hebrew name for God is JEHOVAH, which signifies He is. But the Jews, from a feeling of reverence, avoid pronouncing this name, substituting for it, wherever it occurs in the sacred test, the word ADONAI, Lord; except in the expression, ADONAI JEHOVAH, Lord Jehovah, for which they put, ADONAI ELOHIM, Lord God. This usage, which is not without an element of superstition, is very ancient, dating its origin some centuries before Christ; but there is no good ground for assuming its existence in the days of the inspired Old Testament writers. The proper word for God is ELOHIM, which is plural in its form, being thus used to signify…
יְשֻׁרוּן (Yeshurun) means 'upright one' and serves as a poetic name for Israel, highlighting its ideal character. It is derived from a root meaning 'upright.' This term appears in the context of Israel's identity and moral standing, emphasizing its symbolic significance.
יְשֻׁרוּן n.pr.m. (upright one); poetic name of Israel, designating it under its ideal character
base
H3484 יְשֻׁרוּן (upright one); poetic name of Israel, designating it under its ideal character
3484 Yshuruwn yesh-oo-roon'
from 3474; upright; Jeshurun, a symbol. name for
Israel:--Jeshurun.
see HEBREW for 03474
יְשֻׁרוּן (ye.shu.run) — Jeshurun.
A man living at the time of the Patriarchs, first mentioned at Gen.25.26;
son of: Isaac (H3327) and Rebekah (H7259);
brother of: Esau (H6215); married to Rachel (H7354), Leah (H3812), Zilpah (H2153) and Bilhah (H1090A);
father of: Reuben (H7205), Simeon (H8095), Levi (H3878), Judah (H3063), Dan (H1835H), Naphtali (H5321), Gad (H1410), Asher (H0836), Issachar (H3485), Zebulun (H2074), Dinah (H1783), Joseph (H3130) and Benjamin (H1144); also called Jacob frequently
Another name of yis.ra.el (יִשְׂרָאֵל "Israel" H3478)
§ Jeshurun = "upright one"
a symbolic name for Israel describing her ideal character
N-proper — Noun proper masculineHNpm
je-shu'-run, jesh'-u-run (yeshurun, "upright one," De 32:15; 33:5,26; Isa 44:2): Septuagint translates it "the beloved one" egapemenos, the perfect participle passive of agapao), and in Isa 44:2 adds "Israel"; Vulgate (Jerome's Latin Bible, 390-405 A.D.) has dilectus in De 32:15, elsewhere rectissimus; Aquila, Symmachus, Theodotion have "upright." For the form, Duhm compares zebhulun, Zebulun.
(1) The name used to be explained as a diminutive form, a pet name, and some, e.g. Cornill, Schultz (Old Testament Theology, English translation, II, 29, note 12) still explain it so, "the righteous little people." But there is no evidence that the ending -un had a diminutive force.
Jeshurun
A poetical name for the people of Israel, used in token of affection, meaning, “the dear upright people” (Deut. 32:15; 33:5, 26; Isa. 44:2).
(supremely happy), and once by mistake in Authorized Version JESURUN, (Isaiah 44:2) a symbolical name for Israel in (32:15; 33:5,26; Isaiah 44:2) It is most probably derived from a root signifying "to be blessed." With the intensive termination Jeshurun would then denote Israel as supremely happy or prosperous, and to this signification the context in (32:15) points.
רָכַב (rakab) is a Hebrew verb meaning to ride, mount, or sit upon something, typically an animal or vehicle. It can also imply causing someone or something to ride or draw, as in plowing. The entries highlight its use in various forms, including a participle for 'rider' and figurative expressions.
רָכַב vb. mount and ride, ride
Qal
mount, mount and sit or ride
ride, be riding
pt., as subst., rider
Hiph.
cause to (mount and) ride
cause to draw (plough, etc.)
fig. cause hand to ride upon (grasp) bow
base
H7392 רָכַב mount and ride, ride .. mount, mount and sit or ride
. ride, be riding
. pt., as subst., rider
. . cause to (mount and) ride
. cause to draw (plough, etc.)
. fig. cause hand to ride upon (grasp) bow
7392 rakab raw-kab'
a primitive root; to ride (on an animal or in a vehicle);
causatively, to place upon (for riding or generally), to
despatch:--bring (on (horse-)back), carry, get (oneself) up,
on (horse-)back, put, (cause to, make to) ride (in a chariot,
on, -r), set.
רָכַב (ra.khav) — to ride.
1) to mount and ride, ride
1a) (Qal)
1a1) to mount, mount and sit or ride
1a2) to ride, be riding
1a3) rider (subst)
1b) (Hiphil)
1b1) to cause to ride, cause to (mount and) ride
1b2) to cause to draw (plough, etc)
1b3) to cause to ride upon (fig)
V-Qal — Verb · Qal · participle (active) masculine singularHVqrmsa
The Hebrew word שָׁמַיִם (*shamayim*) is a dual noun meaning 'heavens' or 'sky.' It refers to the visible heavens where celestial bodies are found, as well as the abode of God. The dual form may suggest both the arch of the sky and the higher ether. It is noted in contexts such as Elijah's ascent in a whirlwind.
[שָׁמַי] n.m. only pl. שָׁמַיִם 421 heavens, sky
visible heavens, sky, where stars, etc., are
phrases
as abode of God
Elijah taken up הַשּׁ׳ in whirlwind
הַשּׁ׳ personified in various relations
base
H8064 שָׁמַי only pl. שָׁמַיִם heavens, sky . . visible heavens, sky, where stars, etc., are
. phrases
. . as abode of God
. Elijah taken up הַשּׁ׳ in whirlwind
. הַשּׁ׳ personified in various relations
8064 shamayim shaw-mah'-yim
dual of an unused singular shameh {shaw-meh'}; from an unused
root meaning to be lofty; the sky (as aloft; the dual perhaps
alluding to the visible arch in which the clouds move, as well
as to the higher ether where the celestial bodies
revolve):--air, X astrologer, heaven(-s).
שָׁמַיִם (sha.ma.yim) — heaven.
1) heaven, heavens, sky
1a) visible heavens, sky
1a1) as abode of the stars
1a2) as the visible universe, the sky, atmosphere, etc
1b) Heaven (as the abode of God)
Aramaic equivalent: sha.ma.yin (שָׁמַ֫יִן "heaven" H8065)
N-mp — Noun common · masculine plural absoluteHNcmpa
hev'-'n.
See ASTRONOMY.
Heaven
(1.) Definitions. The phrase “heaven and earth” is used to indicate the whole universe (Gen. 1:1; Jer. 23:24; Acts 17:24). According to the Jewish notion there were three heavens,
(a) The firmament, as “fowls of the heaven” (Gen. 2:19; 7:3, 23; Ps. 8:8, etc.), “the eagles of heaven” (Lam. 4:19), etc.
(b) The starry heavens (Deut. 17:3; Jer. 8:2; Matt. 24:29).
There are four Hebrew words thus rendered in the Old Testament which we may briefly notice. Raki’a , Authorized Version, firmament. [FIRMAMENT] Shamayim . This is the word used in the expression "the heaven and the earth," or "the upper and lower regions." (Genesis 1:1) Marom , used for heaven in (Psalms 18:16; Isaiah 24:18; Jeremiah 25:30). Properly speaking it means a mountain as in (Psalms 102:19; Ezekiel 17:23) Shechakim , "expanses," with reference to the extent of heaven. (33:26; Job 35:5) St. Paul’s expression "third heaven," (
In the Bible, means primarily the region of the air and clouds, and of the planets and stars, but chiefly the world of holy bliss above the visible heavens. It is called "the third heaven," "the highest heaven," and "the heaven of heavens," expressions nearly synonymous. There holy beings are to dwell, seeing all of God that it is possible for creatures to see. Thither Christ ascended, to intercede for his people and prepare for them a place where all shall at length be gathered, to go no more out forever, Eph 4:10 Heb 8:1 9:24-28.
In this life we can know but little of the location and appearance of heaven, or of the employments and blessedness of its inhabitants. The Scriptures inform us that all sin, and every other evil, are forever excluded; no fruits of sin will be found…
עֵ֫זֶר (ezer) means help or succour, referring to assistance or support. It can denote both the act of helping and a person who provides help. The term is derived from a root meaning to aid. The entries consistently emphasize its meaning as a source of assistance.
עֵ֫זֶר n.m. help, succour
help, succour
concr. = one who helps
base
H5828 עֵ֫זֶר help, succour
5828 `ezer ay'-zer
from 5826; aid:--help.
see HEBREW for 05826
עֵ֫זֶר (e.zer) — helper.
1) help, succour
1a) help, succour
1b) one who helps
Prep | N-ms | Suff — Preposition · noun common masculine singular construct · suffixHR/Ncmsc/Sp2ms
גַּאֲוָה (ga'avah) refers to concepts of majesty and pride, encompassing meanings like arrogance and haughtiness. It can also denote a physical rising or swelling, such as that of the sea. The word is built from the root associated with elevation, and its usage in the Old Testament reflects these themes of pride and exaltation.
גַּאֲוָה n.f. majesty, pride
rising up, swelling of the sea
majesty
pride, haughtiness
base
H1346 גַּאֲוָה majesty, pride
1346 ga`avah gah-av-aw'
from 1342; arrogance or majesty; by implication, (concretely)
ornament:--excellency, haughtiness, highness, pride, proudly,
swelling.
see HEBREW for 01342
גַּאֲוָה (ga.a.vah) — pride.
1) pride, majesty, a rising up
1a) a rising up, swelling (of the sea)
1b) majesty (of Israel)
1c) pride, haughtiness
Conj | Prep | N-fs | Suff — Conjunction · preposition · noun common feminine singular construct · suffixHC/R/Ncfsc/Sp3ms
שַׁ֫חַק (shachaq) refers to fine dust or a thin cloud. It is derived from a root meaning to beat small, and its range includes both physical dust and vaporous clouds, extending to concepts of the firmament or sky. The entries consistently emphasize its qualities of fineness and thinness.
שַׁ֫חַק n.m. dust, cloud (as fine, thin)
base
H7834 שַׁ֫חַק dust, cloud (as fine, thin)
7834 shachaq shakh'-ak
from 7833; a powder (as beaten small): by analogy, a thin
vapor; by extension, the firmament:--cloud, small dust,
heaven, sky.
see HEBREW for 07833
שַׁ֫חַק (sha.chaq) — cloud.
1) dust, cloud
1a) fine dust
1b) (thin) cloud
N-mp — Noun common · masculine plural absoluteHNcmpa
In the summer season of Palestine, were an unlooked-for phenomenon, 1Sa 12:17,18, and rising from off the Mediterranean, betokened rain, 1Ki 18:44 Lu 12:54. Clouds are the symbol of armies and multitudes, probably by their grand and majestic movements, Isa 60:8 Jer 4:13 Heb 12:1. They betokened the presence of Jehovah, as on mount Sinai,
Ex 19:9 24:12-18; in the temple, Ex 40:34 1Ki 8:10; in the cloudy…