Psalms 132:17 — Word Study
WLCשָׁ֤ם אַצְמִ֣יחַ קֶ֣רֶן לְדָוִ֑ד עָרַ֥כְתִּי נֵ֝֗ר לִמְשִׁיחִֽי׃
BSAThereshâm [in that place, at that time] I will make a hornqeren [a horn; a hill or peak] growtsâmach▸ for DavidDâvid [the youngest son of Jesse, a king of Israel] I have preparedʻârak■ [ordained, arranged] a lampnîyr [a device for spiritual guidance] for My anointed onemâshîyach [the Messiah, My chosen king]
| Greek | English | Parsing |
|---|---|---|
| שָׁ֤ם | there | Adverb |
| אַצְמִ֣יחַ | I will make grow | Verb, Hiphil, imperfect first person common singular |
| קֶ֣רֶן | a horn | Noun common, feminine singular absolute |
| לְדָוִ֑ד | for David | Preposition, noun proper masculine |
| עָרַ֥כְתִּי | I have set in order | Verb, Qal, perfect first person common singular |
| נֵ֝֗ר | a lamp | Noun common, masculine singular absolute |
| לִמְשִׁיחִֽי׃ | for anointed my | Preposition, noun common masculine singular construct, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | There I will make a horn grow for David; I have prepared a lamp for My anointed one. |
| KJV | There will I make the horn of David to bud: I have ordained a lamp for mine anointed. |
| ASV | There will I make the horn of David to bud: I have ordained a lamp for mine anointed. |
| YLT | There I cause to spring up a horn for David, I have arranged a lamp for Mine anointed. |
| WEB | I will make the horn of David to bud there. I have ordained a lamp for my anointed. |
| BBE | There I will make the horn of David fertile: I have made ready a light for my king. |
All translations agree on the key themes of strength and guidance in this verse.
The verse consists of two main clauses, each with an object, emphasizing God's dual promise of strength and guidance.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbצָמַח
The sentence as the grammar sees it Open the tree ›
Every word here is used elsewhere in the Old Testament.
Bars are logarithmic — אֵת, the commonest word in the Hebrew Bible, stands about 11,000 times, so a linear scale would leave everything else invisible. Click a row to open that word.
Deep Study — Psalms 132:17
Sections marked generated are written from the data on this page rather than by a named author. Everything else — the lexicon entries, the cross references, the manuscript readings, the counts — is quoted from its source unchanged.
Context — God's Promise to Davidgenerated
Psalm 132:17 expresses God's commitment to David, indicating that He will provide a horn of strength and a lamp for guidance to His anointed one. This psalm reflects on God's faithfulness to His covenant with David and the significance of divine support for leadership. The surrounding verses highlight God's blessings and the importance of His presence among His people.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 92:10 | But You have exalted my horn like that of a wild ox; with fine oil I have been anointed. |
| 2 | Psalm 148:14 | He has raised up a horn for His people, the praise of all His saints, of Israel, a people near to Him. Hallelujah! |
| 3 | Ezekiel 29:21 | In that day I will cause a horn to sprout for the house of Israel, and I will open your mouth to speak among them. Then they will know that I am the LORD.” |
| 4 | Luke 1:69 | He has raised up a horn of salvation for us in the house of His servant David, |
| 5 | 1 Kings 11:36 | I will give one tribe to his son, so that My servant David will always have a lamp before Me in Jerusalem, the city where I chose to put My Name. |
The Treasury of Scripture Knowledge — 8 references, hung on the phrase they belong to
The Key Word — אֲצִמִ֣יחַ, 'atz.Mi.achgenerated
The verb אֲצִמִ֣יחַ ('atz.Mi.ach) is a Hiphil imperfect form of the root צָמַח (tsamach), meaning 'to grow' or 'to spring up.' It indicates an active role in causing growth, suggesting not just a natural process but divine intervention in bringing forth strength.
This word is often used in contexts of new life or development, emphasizing God's ability to bring forth strength for David, symbolized by the horn. The promise of growth here indicates a flourishing that is both physical and spiritual, reinforcing the idea of divine support for leadership.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, so the BSB is the wording every comparison below is made against.
Sentence Structuregenerated
The finite verb אַצְמִ֣יחַ ('atz.Mi.ach) governs the main clause, with two objects: קֶ֣רֶן (qeren) and נֵ֝֗ר (ner). The structure emphasizes God's active role in providing both strength and light.
The order of the Hebrew words places the emphasis on God's actions, with the adverbial שָׁ֤ם (sham) setting the location and context for these divine promises.
Septuagint Backgroundgenerated
In the Septuagint, the Hebrew אֲצִמִ֣יחַ is rendered as ἐχανατελῶ, which suggests a similar meaning of causing to grow or spring up. This choice reflects the translators' understanding of divine intervention in bringing forth strength.
The LXX maintains the imagery of growth and strength, aligning closely with the Hebrew text while providing a Greek context for readers.
In plain words — the whole versegenerated
Psalm 132:17 tells us that God will provide strength for David and guidance for His chosen one. This verse emphasizes God's faithfulness to His promises and His active role in supporting His leaders.
Frequently Asked Questionsgenerated
The 'horn' symbolizes strength and power, often associated with kingship and authority.
The 'anointed one' refers to the Messiah or the chosen king, in this context likely pointing to David or his lineage.
The 'lamp' represents guidance and enlightenment, often symbolizing divine guidance in the lives of God's people.
This verse reaffirms God's commitment to David, highlighting His promise to provide strength and guidance for his lineage.
Reflection Questionsgenerated
- In what ways have I experienced God's guidance in my life?
- How can I seek strength from God in my own leadership roles?
- What does it mean to me that God prepares a lamp for His anointed?
- How does understanding this verse deepen my appreciation for God's promises?
The early church on this verse — how the Fathers read it
Early Church Fathers reference this verse to discuss God's promises and the significance of the anointed one. Their interpretations highlight the themes of divine guidance and strength.
For Joshua was to lead the people into the land of promise, not Moses. Now he called him an “angel,” on account of the magnitude of the mighty deeds that he was to achieve (which mighty deeds Joshua the son of Nun did,Early Church Fathers on Psalms 132 →
Let me talk to your graces in the house of God about what this psalm here has reminded us of; who it is who says, "I have prepared a lamp for my Christ; his enemies I will clothe with confusion, but on him my sanctification shall flower";Early Church Fathers on Psalms 132 →
So a lamp was prepared for Christ our Lord in the person of John the Baptist. His enemies, trying to trap him with their questions, withdrew in confusion when this lamp was brought out.Early Church Fathers on Psalms 132 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Psalms 132:17 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleThere will I make the horn of David to bud,.... Which the Targum interprets "a glorious" King; and both Kimchi and Ben Melech, and also Arama, understand it of the Messiah, and very rightly; called
Read John Gill on Psalms 132 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryThere will I make the horn of David to bud: I have ordained a lamp for mine anointed. There will I make the horn of David to bud.
Read Robert Jamieson on Psalms 132 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThere; in Jerusalem, the seat of the kingdom, and, which is no small advantage to that family, the only place of my presence and worship in the world. The horn of David to bud; his power and glory to flourish and increase, and to be propagated to his posterity. A lamp; a successor or succession to continue for ever in his family, as this phrase is expounded, 15:4; and particularly one eminent and glorious light, to wit, the Messias, who shall come out of his loins, and revive and vastly enlarge his kingdom.
Read Matthew Poole on Psalms 132 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 132:17 There will I make the horn of David to bud: I have ordained a lamp for mine anointed.Ver. 17. There will I make the horn of David to bud] A metaphor from those living creatures, quorum ramosa sunt cornua, which have snags in their heads (as deer have), which are unto them instead of boughs. For "horn," some read beam of David. Confer Luke 1:78. I have ordained a lamp] i.e. A successor ( - cui lampada tradat), and that a glorious one at length, Christ, who is αυτοφως, light essential, John 12:46. Of Ascanius the son of Aeneas, and likewise of Tullus Hostilius, it is reported, that light flames were seen about their heads when they lay in their cradles; and that thereby was…
Read John Trapp on Psalms 132 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(17) Horn of David.—The sprouting or growing horn is an image of young, vigorous life. (See Note, Psalms 75:5.) The Messianic application of this prediction comes out in Zechariah’s song (Luke 1:69). I have ordained a lamp.—Or, I have trimmed a lamp; the word used in connection with the sacred lights, under the express charge of Aaron and his sons (Exodus 27:21; Leviticus 24:2-3). But with this distinctly sacerdotal allusion we must also combine the special allusion to the Davidic dynasty, according to the promise (1 Kings 11:36): “That David my servant may have a light (or, lamp, as here) always before me in Jerusalem.”
Read Charles John Ellicott on Psalms 132 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 17. There will I make the horn of David to bud] There, in the Christian Church, the power and authority of the spiritual David shall appear. I have ordained a lamp] I have taken care to secure a posterity, to which the promises shall be expressly fulfilled.
Read AdamClarke on Psalms 132 →CambridgeThe Cambridge Bible for Schools and Colleges17. I have prepared a lamp for mine anointed] The burning lamp is a natural metaphor for the preservation of the dynasty (Psalms 18:28; 1 Kings 11:36; 1 Kings 15:4; 2 Samuel 21:17). The use of the verb prepared, as in Exodus 27:20-21; Leviticus 24:2-4, suggests that there may be an allusion here to the lamp kept burning perpetually in the sanctuary. Mine anointed is here David himself (Psalms 18:50), rather than his successors.
Read Cambridge on Psalms 132 →Albert Barnes1798–1870Barnes' Notes on the BibleThere will I make thy horn of David to bud - The horn was an emblem of power; and then, of success or prosperity. See the notes at Luke 1:69.
Read Albert Barnes on Psalms 132 →The verse in English, compared — 16 translations, and where they part company
Every translation on this page is a decision someone had to make and commit to. Read down a column and you see one translator's judgement; read across a row and you see the range the Greek actually allows. The BSB is the wording the rest of this page is measured against, so it is listed first.
Modern formal
There I will make a horn grow for David; I have prepared a lamp for My anointed one.
I will make the horn of David to bud there. I have ordained a lamp for my anointed.
There I will make a horn grow for David; I have prepared a lamp for My anointed one.
There I will make David strong; I have determined that my chosen king’s dynasty will continue.
Tyndale line
There will I make the horn of David to bud: I have ordained a lamp for mine anointed.
There will I make the horn of David to bud: I have ordained a lamp for mine anointed.
There will I make the horn of David to bud: I have ordained a lamp for mine anointed.
There will I make the horn of David to bud, I have ordained a lamp for my anointed.
There will I make the horne of Dauid to bud: for I haue ordeined a light for mine Anoynted.
Strictly literal
There will I cause the horn of David to bud forth; I have ordained a lamp for mine anointed.
There I cause to spring up a horn for David, I have arranged a lamp for Mine anointed.
There I cause a horn to spring up for David, || I have arranged a lamp for My Anointed.
There will I cause to grow a horn unto David: I arrange a lamp for my anointed.
There I will make a horn to sprout for David and set up a lamp for my anointed one.
Simplified
I will make the line of David even more powerful. I have prepared a lamp for my chosen king.
There I will make the horn of David fertile: I have made ready a light for my king.
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the MACULA Hebrew treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran
The Masoretic Text and the Septuagint agree on the wording of this verse, with the Septuagint providing a direct correspondence to the Hebrew text. The Dead Sea Scrolls also align closely with the Masoretic Text, with only minor restoration needed, indicating a strong textual consistency.
שָׁ֤ם אַצְמִ֣יחַ קֶ֣רֶן לְדָוִ֑ד עָרַ֥כְתִּי נֵ֝֗ר לִמְשִׁיחִֽי׃
7 of the 7 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.
שם אצמיח קרן לדויד ערכתי נר למשיח׳י
6 words on the leather — 1 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 Psalms 132:17
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.
שָׁם (sham) is a Hebrew adverb meaning 'there' or 'thither,' indicating a location or direction. It can also refer to a point in time, translating to 'then.' The word is derived from a relative pronoun and is used in various contexts, including movement and temporal references.
שָׁם adv. there, thither
base
H8033 שָׁם there, thither
8033 sham shawm
a primitive particle (rather from the relative pronoun, 834);
there (transferring to time) then; often thither, or
thence:--in it, + thence, there (-in, + of, + out), +
thither, + whither.
see HEBREW for 0834
שָׁם (sham) — there.
1) there, thither
1a) there
1b) thither (after verbs of motion)
1c) from there, thence
1d) then (as an adverb of time)
Aramaic equivalent: tam.mah (תַּמָּה "there" H8536)
שָׁם (sham) — (Jerusalem) Is There.
Combined with ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
This name means there, thither
Adv — AdverbHD
צָמַח (tsamach) is a Hebrew verb meaning to sprout or spring up. It encompasses various forms of growth, including plants, hair, and even speech. The root can be used in different grammatical aspects, such as causing something to grow or sprout. The entries highlight its literal and figurative uses, particularly in contexts like abundant growth or the effects of rain.
צָמַח vb. sprout, spring up
Qal sprout, spring up
Pi. grow abundantly
Hiph.
cause to grow
of rain, cause the earth to sprout
base
H6779 צָמַח sprout, spring up
6779 tsamach tsaw-makh'
a primitive root; to sprout (transitive or intransitive,
literal or figurative):--bear, bring forth, (cause to, make
to) bud (forth), (cause to, make to) grow (again, up), (cause
to) spring (forth, up).
צָמַח (tsa.mach) — to spring.
1) to sprout, spring up, grow up
1a)(Qal)
1a1) to sprout, spring up
1a1a) of plants
1a1b) of hair
1a1c) of speech (fig.)
1b) (Piel) to grow abundantly or thickly
1c) (Hiphil)
1c1) to cause to grow
1c2) to cause to sprout
V-Hiphil-Imperf-1cs — Verb · Hiphil · imperfect first person common singularHVhi1cs
The Hebrew word קֶ֫רֶן (*qeren*) primarily means 'horn,' which can refer to a ram's horn, a musical instrument, or horn-like projections on an altar. It also has figurative meanings related to strength and can denote a flask or rays of light. The term קַרְנַ֫יִם (*qarnaim*) refers to a location conquered by Israel, likely in Bashan.
קֶ֫רֶן 75 n.f. horn
of ram
used as oil-flask
as wind instr.
(from curved shape of tusks)
fig. of pers., symbol of strength
of altar, horn-like projections at corners
hill (so in Ar., peak, isolated hill)
rays at his side(s) he had (of lightning-flashes in theoph.)
base
קַרְנַ֫יִם n.pr.loc. conquered by Isr.; prob. in Bashan
base
H7161a קֶ֫רֶן horn . . of ram
. used as oil-flask
. as wind instr.
. (from curved shape of tusks)
. fig. of pers., symbol of strength
. of altar, horn-like projections at corners
. hill (so in Ar., peak, isolated hill)
. rays at his side(s) he had (of lightning-flashes in theoph.)
H7161b קַרְנַ֫יִם conquered by Isr.; prob. in Bashan
7161 qeren keh'-ren
from 7160; a horn (as projecting); by implication, a flask,
cornet; by resembl. an elephant's tooth (i.e. ivory), a corner
(of the altar), a peak (of a mountain), a ray (of light);
figuratively, power:--X hill, horn.
see HEBREW for 07160
קֶ֫רֶן (qe.ren) — horn.
1) horn
1a) horn
1b) of strength (fig)
1c) flask (container for oil)
1d) horn (as musical instrument)
1e) horn (of horn-like projections on the altar)
1f) of rays of light
1g) hill
Aramaic equivalent: qe.ren (קֶ֫רֶן "horn" H7162)
קַרְנַ֫יִם (qar.na.im) — Karnaim.
(BDB) Karnaim, a place conquered by Israel probably in Bashan
Another name of ash.te.rot qar.na.yim (עַשְׁתְּרֹת קַרְנַיִם "Ashteroth-karnaim" H6255)
N-cs — Noun common · feminine singular absoluteHNcfsa
horn (Hebrew and Aramaic qeren; keras; for the "ram's horn" (yobhel) of Jos 6 see MUSIC, and for the "inkhorn" of Eze 9 (qeceth) see separate article):
(1) Qeren and keras represent the English "horn" exactly, whether on the animal (Ge 22:13), or used for musical purposes (Jos 6:5; 1Ch 25:5), or for containing a liquid (1Sa 16:1,13; 1Ki 1:39), but in Eze 27:15 the horns of ivory are of course tusks and the "horns" of ebony are small (pointed?) logs. Consequently most of the usages require no explanation.
Horn
Trumpets were at first horns perforated at the tip, used for various purposes (Josh. 6:4,5).
Flasks or vessels were made of horn (1 Sam. 16:1, 13; 1 Kings 1:39).
But the word is used also metaphorically to denote the projecting corners of the altar of burnt offerings (Ex. 27:2) and of incense (30:2). The horns of the altar of burnt offerings were to be smeared with the blood of the slain bullock (29:12; Lev. 4:7-18). The criminal, when his crime was accidental, found an asylum by laying hold of the horns of the altar (1 Kings 1:50; 2:28).
The word "horn" is often used metaphorically to signify strength and honor, because horns are the chief weapons and ornaments of the animals which possess them; hence they are also used as a type of victory. Of strength the horn of the unicorn was the most frequent representative, (33:17) etc., but not always; comp. (1 Kings 22:11) where probably horns of iron, worn defiantly and symbolically on the head, are intended. Among the Druses upon Mount Lebanon the married women wear silver horns on their heads. In the sense of honor, the word horn stands for the abstract "my horn," (Job 16:16) "all the horn of Israel," (1 Samuel 2:3) and so for the supreme authority. It also stands for the concrete , whence it comes to mean king…
Of animals were used as drinking vessels, and to hold ointments, perfumes, etc., 1Sa 16:1 1Ki 1:39. The "horns of the altar" were its four corners and elevation on them, Ex 27:2 30:2. See ALTAR.
The principal defense and ornament of many beasts are in their horns; and hence the horn is often a symbol of strength, honor, and dominion. The Lord exalted the horn of David, and of his people; he breaketh the horn of salvation, and of defiling the horn in the dust, De 33:17 1Sa 2:1,10 Job 16:15 Ps 75:10
דָּוִד (David) refers to the second king of Israel, known as the youngest son of Jesse. The name means 'beloved' and is associated with a significant lineage, including many siblings and notable descendants like Solomon. The entries highlight his familial connections and historical context, with no significant disagreement among the lexicons.
דָּוִד, דָּוִיד 1066 n.pr.m. David
base
H1732 דָּוִד, דָּוִיד David
1732 David daw-veed'
rarely (fully); Daviyd {daw-veed'}; from the same as 1730;
loving; David, the youngest son of Jesse:--David.
see HEBREW for 01730
דָּוִד (da.vid) — David.
A king of the tribe of Judah living at the time of United Monarchy, first mentioned at Rut.4.17;
son of: Jesse (H3448) and Nahash (H5176I);
brother of: Eliab (H0446I), Abinadab (H0041I), Shimeah (H8093), Zeruiah (H6870), Abigail (H0026H)(?), Nethanel (H5417H), Raddai (H7288), Ozem (H0684) and Elihu (H0453J); married to Michal (H4324), Abigail (H0026), Ahinoam (H0293H), Maacah (H4601I), Haggith (H2294), Abital (H0037), Eglah (H5698) and Bathsheba (H1339);
father of: Amnon (H0550), Chileab (H3609), Absalom (H0053), Adonijah (H0138), Shephatiah (H8203), Ithream (H3507), Shammua (H8051H), Shobab (H7727), Nathan (H5416), Solomon (H8010), Ibhar (H2984), Elishua (H0474), Nepheg (H5298H), Japhia (H3309I), Elishama (H0476H), Eliada (H0450), Eliphelet (H0467), Tamar (H8559H), Elpelet (H0467I), Nogah (H5052) and Jerimoth (H3406N)
Prep | N-proper — Preposition · noun proper masculineHR/Npm
da'-vid (dawidh, or dawidh, "beloved"; Daueid, also in New Testament, Dauid, Dabid; see Thayer's Lexicon):
I. NAME AND GENEALOGY
II. EARLY YEARS
1. Shepherd
2. Slinger
3. Harpist
4. Poet
5. Psalmist
6. Tribesman
III. IN THE SERVICE OF SAUL
1. David First Meets Saul
2. His First Exploit
3. Envy of Saul and Flight of David
4. Jonathan and David
IV. DAVID IN EXILE
1. David as Outlaw
2. David Joins the Philistines
V. DAVID AS KING
1. Civil War
2. Conquests Abroad
3. Political Situation
4. The Ark
VI. DOMESTIC LIFE
1. His Wives and Children
2. Domestic Troubles
VII. HIS OFFICIALS
1. Prophets
2. Priests
3. Military Officers
4. Other Officials
5. Mutual Rivalry
VIII. PERSONAL CHARACTER OF DAVID
1. Chronicles
2. Psalms
3. Complex Character
4. Physical Courage
5. Moral Courage
6. Prudence
7. Strategy
8. Nobility
9. David in Relation to His Family
10. David in Relation to His Friends
11. His Success
12. His Foreign Friends
13. Nemesis
David
Beloved, the eighth and youngest son of Jesse, a citizen of Bethlehem. His father seems to have been a man in humble life. His mother’s name is not recorded. Some think she was the Nahash of 2 Sam. 17:25. As to his personal appearance, we only know that he was red-haired, with beautiful eyes and a fair face (1 Sam. 16:12; 17:42).
His early occupation was that of tending his father’s sheep on the uplands of Judah. From what we know of his after history, doubtless he frequently beguiled his time, when thus engaged, with his shepherd’s flute, while he drank in the many lessons taught him by the varied scenes spread around him. His first recorded exploits were his encounters with the wild beasts of the field. He mentions that with his own unaided hand he slew a lion and also a…
(well-beloved), the son of Jesse. His life may be divided into three portions: His youth before his introduction to the court of Saul; His relations with Saul; His reign. The early life of David contains in many important respects the antecedents of his future career. It appears that David was the youngest son, probably the youngest child, of a family of ten, and was born in Bethlehem B.C. 1085. The first time that David appears in history at once admits us to the whole family circle. The annual sacrificial feast is being held when Samuel appears, sent by God to anoint one of Jesse’s sons as they pass before him, (1 Samuel 16:6-10) Samuel sends for the youngest, David, who was "keeping the sheep," and anoints him. (1 Samuel 16:11-13) As David stood before Samuel we are enabled to…
Beloved, the youngest son of Jesse, of the tribe of Judah, born in Bethlehem B. C. 1085; one of the most remarkable men in either sacred of secular history. His life is fully recorded in 1Sa 16:1 1Ki 2:46. He was "the Lord’s anointed," chosen by God to be king of Israel instead of Saul, and consecrated to that office by the venerable prophet Samuel long before he actually came to the throne, 1Sa 16:1-13, for which God prepared him by the gift of his Spirit, and a long course of vicissitudes and dangers. In his early pastoral life he distinguished himself by his boldness, fidelity, and faith in God; and while yet a youth was summoned to court, as one expert in music, valiant, prudent in behavior, and comely in person. He…
עָרַךְ (arak) means to arrange or set in order, applicable in various contexts such as preparing a table, organizing a battle, or stating a legal case. It can also denote valuing or taxing in the Hiphil form. The word encompasses a wide range of meanings related to order and comparison.
עָרַךְ vb. arrange or set in order
Qal
arrange in order, seven altars
set or lay in order, as wood
in common life, arrange a table
arrange a battle, i.e. draw up in battle order
arrange weapons of army in order for battle
arrange words
state in order, set forth a legal case
compare (as result of arranging in order)
intrans. be comparable
base
עָרַךְ vb. denom. Hiph. value (for taxation), tax
base
H6186a עָרַךְ arrange or set in order .. . arrange in order, seven altars
. set or lay in order, as wood
. in common life, arrange a table
. arrange a battle, i.e. draw up in battle order
. arrange weapons of army in order for battle
. arrange words
. state in order, set forth a legal case
. . compare (as result of arranging in order)
. intrans. be comparable
H6186b עָרַךְ vb. denom. Hiph. value (for taxation), tax
6186 `arak aw-rak'
a primitive root; to set in a row, i.e. arrange, put in order
(in a very wide variety of applications):--put (set) (the
battle, self) in array, compare, direct, equal, esteem,
estimate, expert (in war), furnish, handle, join (battle),
ordain, (lay, put, reckon up, set) (in) order, prepare, tax,
value.
עָרַךְ (a.rakh) — to arrange.
1) to arrange, set or put or lay in order, set in array, prepare, order, ordain, handle, furnish, esteem, equal, direct, compare
1a) (Qal)
1a1) to arrange or set or lay in order, arrange, state in order, set forth (a legal case), set in place
1a2) to compare, be comparable
עָרַךְ (a.rakh) — to value.
(Hiphil) to value, tax
V-Qal-Perf-1cs — Verb · Qal · perfect first person common singularHVqp1cs
or'-der (`arakh, "to arrange"; tassein ( diatassein, taxis, tagma)): "Order" in Biblical phrases may indicate
(1) arrangement in rows,
(2) sequence in time,
(3) classification and organization,
(4) likeness or manner,
(5) regulation, direction or command, or
(6) the declaring of a will.
In many passages it is difficult if not impossible to determine from the English text alone in which of these senses the word is used.
1. Arrangement in Rows:
נֵר (ner) and נִיר (nir) both mean 'lamp' in Hebrew. The word is derived from a root that suggests brightness or glistening, and it can refer to a literal lamp or light as well as a figurative one. The entries indicate that these forms are interchangeable, with no significant disagreement among the lexicons.
נֵר 43 n.m. lamp
base
נִיר n.[m.] lamp
base
H5216a נֵר lamp H5216b נִיר lamp
5216 niyr neer
or nir {neer}; also neyr {nare}; or ner {nare}; or (feminine)
nerah {nay-raw'}; from a primitive root (see 5214; 5135)
properly, meaning to glisten; a lamp (i.e. the burner) or
light (literally or figuratively):--candle, lamp, light.
see HEBREW for 05214
see HEBREW for 05135
נֵר (ner) — lamp.
lamp
Also means: nir (נִיר "lamp" H5216B)
נִיר (nir) — lamp.
lamp
Another spelling of ner (נֵר "lamp" H5216A)
N-ms — Noun common · masculine singular absoluteHNcmsa
Lamp
(1.) That part of the candle-sticks of the tabernacle and the temple which bore the light (Ex. 25:37; 1 Kings 7:49; 2 Chr. 4:20; 13:11; Zech. 4:2). Their form is not described. Olive oil was generally burned in them (Ex. 27:20).
(2.) A torch carried by the soliders of Gideon (Judg. 7:16, 20). (R.V., “torches.”)
(3.) Domestic lamps (A.V., “candles”) were in common use among the Hebrews (Matt. 5:15; Mark 4:21, etc.).
That part of the golden candlestick belonging to the tabernacle which bore the light; also of each of the ten candlesticks placed by Solomon in the temple before the holy of holies. (Exodus 25:37; 1 Kings 7:49; 2 Chronicles 4:20; 13:11; Zechariah 4:2) The lamps were lighted every evening and cleansed every morning. (Exodus 30:7,8) A torch or flambeau, such as was carried by the soldiers of Gideon. (Judges 7:16,20) comp. Judg 15:4 The use in marriage processions of lamps fed with oil is alluded to in the parable of…
The lamps of the ancients, sometimes called "candles" in our Bible, were cups and vessels of many convenient and graceful shapes; and might be carried in the hand, or set upon a stand. See CANDLESTICK. The lamp was fed with vegetable oils, tallow, wax, etc., and was kept burning all night. The poorest families, in some parts of the East, still regard this as essential to health and comfort. A darkened house therefore forcibly told of the extinction of its former occupants, Job 18:5,6 Pr 13:9 20:20 Jer 25:10,11; while a constant light was significant of prosperity and perpetuity, 2Sa 21:17 1Ki 11:36
מָשִׁיחַ (mashiyach) means 'anointed' and refers to a consecrated person, such as a king, priest, or saint. It specifically denotes the Messiah and includes figures like the king of Israel, the high priest, and even Cyrus. The term encompasses various anointed roles in the Old Testament.
מָשִׁיחַ n.m. anointed
king of Israel anointed by divine command
high priest of Israel
Cyrus as commissioned by י׳
Messianic prince
patriarchs, regarded as anointed kings
base
H4899 מָשִׁיחַ anointed
4899 mashiyach maw-shee'-akh
from 4886; anointed; usually a consecrated person (as a king,
priest, or saint); specifically, the Messiah:--anointed,
Messiah.
see HEBREW for 04886
מָשִׁיחַ (ma.shi.ach) — anointed.
1) anointed, anointed one
1a) of the Messiah, Messianic prince
1b) of the king of Israel
1c) of the high priest of Israel
1d) of Cyrus
1e) of the patriarchs as anointed kings
Prep | N-ms | Suff — Preposition · noun common masculine singular construct · suffixHR/Ncmsc/Sp1bs