Psalms 146:8 — Word Study
WLCיְהוָ֤ה׀ פֹּ֘קֵ֤חַ עִוְרִ֗ים יְ֭הוָה זֹקֵ֣ף כְּפוּפִ֑ים יְ֝הוָ֗ה אֹהֵ֥ב צַדִּיקִֽים׃
BSA◂the LORDYᵉhôvâh [Yehovah, The covenant Name of God] opens [the eyes of]pâqach [enabling to see, loosing the prisoners] the blindʻivvêr [physically or spiritually unable to see] ◂the LORDYᵉhôvâh liftszâqaph [raises, raiseth] those who are weighed downkâphaph [bowed down, bent] ◂the LORDYᵉhôvâh lovesʼâhab [has affection for, is a lover of] the righteoustsaddîyq [just, upright, made right with God]
| Greek | English | Parsing |
|---|---|---|
| יְהוָ֤ה׀ | Yahweh | Noun proper |
| פֹּ֘קֵ֤חַ | [is] opening | Verb, Qal, participle (active) masculine singular |
| עִוְרִ֗ים | blind [people] | Adj |
| יְ֭הוָה | Yahweh | Noun proper |
| זֹקֵ֣ף | [is] raising up | Verb, Qal, participle (active) masculine singular |
| כְּפוּפִ֑ים | [those who] are bent down | Verb, Qal, participle (passive) masculine plural |
| יְ֝הוָ֗ה | Yahweh | Noun proper |
| אֹהֵ֥ב | [is] loving | Verb, Qal, participle (active) masculine singular |
| צַדִּיקִֽים׃ | righteous [people] | Adj |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | the LORD opens the eyes of the blind, the LORD lifts those who are weighed down, the LORD loves the righteous. |
| KJV | The LORD openeth the eyes of the blind: the LORD raiseth them that are bowed down: the LORD loveth the righteous: |
| ASV | Jehovah openeth the eyes of the blind; Jehovah raiseth up them that are bowed down; Jehovah loveth the righteous; |
| YLT | Jehovah is loosing the prisoners, Jehovah is opening (the eyes of) the blind, Jehovah is raising the bowed down, Jehovah is loving the righteous, |
| WEB | Yahweh opens the eyes of the blind. Yahweh raises up those who are bowed down. Yahweh loves the righteous. |
| BBE | The Lord makes open the eyes of the blind; the Lord is the lifter up of those who are bent down; the Lord is a lover of the upright; |
The translations agree on the actions of the LORD, particularly in how they describe His compassion and love.
Each clause presents a distinct action of the LORD, showcasing His compassionate nature and care for those in need.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectיהוה
verbפָּקַח
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 146:8
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 Compassion and Justicegenerated
Psalms 146:8 describes the compassionate actions of the LORD towards those who are vulnerable. The psalm emphasizes God's role in bringing sight to the blind, lifting those who are burdened, and loving those who are righteous. This verse is situated within a larger context that highlights God's justice and care for the oppressed, as seen in the surrounding verses.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Isaiah 35:5 | Then the eyes of the blind will be opened and the ears of the deaf unstopped. |
| 2 | Isaiah 42:16–18 | I will lead the blind by a way they did not know; I will guide them on unfamiliar paths. I will turn darkness into light before them and rough places into level ground. These things I will do for them, and I will not forsake them. |
| 3 | Matthew 9:30 | And their eyes were opened. Jesus warned them sternly, “See that no one finds out about this!” |
| 4 | Matthew 11:5 | The blind receive sight, the lame walk, the lepers are cleansed, the deaf hear, the dead are raised, and the good news is preached to the poor. |
| 5 | Luke 18:41–42 | “What do you want Me to do for you?” “Lord,” he said, “let me see again.” |
The Treasury of Scripture Knowledge — 17 references, hung on the phrase they belong to
The Key Word — פֹּ֘קֵ֤חַ, po.Ke.achgenerated
The word פָּקַח (po.Ke.ach) is a verb in the Qal stem, meaning 'to open'. It specifically refers to the act of opening the eyes, either literally or figuratively, indicating a state of awareness or understanding. This word is used to convey both physical sight and spiritual insight, highlighting God's ability to enable perception.
In this verse, the LORD פֹּ֘קֵ֤חַ the eyes of the blind, which signifies His power to restore sight and understanding to those who are unable to see. This act of opening eyes reflects God's compassion and desire for all to perceive truth and reality.
How Translations Differ — measured against the Berean Standard Biblegenerated
The translations of this verse agree on the main actions of the LORD, using phrases like opens (BSB, KJV, ASV) and lifts (YLT, WEB, BBE) to describe His compassionate acts.
Sentence Structuregenerated
The verse consists of three main clauses, each beginning with the subject יְהוָ֤ה (Yahweh) followed by a verb and an object. The structure emphasizes the actions of the LORD, highlighting His active role in the lives of those who are blind, weighed down, and righteous.
The use of participles in the verbs פֹּ֘קֵ֤חַ (opening), זֹקֵ֣ף (raising), and אֹהֵ֥ב (loving) conveys ongoing actions, suggesting that these are continuous aspects of God's character.
Septuagint Backgroundgenerated
In the Septuagint, the Hebrew verb פָּקַח is translated as ἀνορθοῖ (anorthōi), which means 'to raise up' or 'to restore'. This choice broadens the meaning, suggesting not only the act of opening but also the idea of restoring dignity and sight.
The Greek translation captures the essence of God's restorative actions, aligning with the Hebrew understanding while also expanding on the implications of divine intervention.
In plain words — the whole versegenerated
Psalms 146:8 tells us that the LORD opens the eyes of the blind, lifts those who are weighed down, and loves the righteous. This verse highlights God's care for those in need and His desire to bring understanding and support to them.
Frequently Asked Questionsgenerated
It signifies both physical healing and spiritual awakening, where God enables individuals to see truth and reality.
This means that God provides comfort and support to those who are burdened or oppressed, helping them to rise above their difficulties.
It indicates that God has affection for those who are just and upright, rewarding their good character and actions.
Justice reflects God's character and His commitment to caring for the marginalized, ensuring that the oppressed receive support and protection.
Reflection Questionsgenerated
- In what ways have I experienced God's opening of my eyes to new truths?
- How can I support those who are weighed down in my community?
- What does it mean to me that God loves the righteous?
- How can I reflect God's justice and compassion in my interactions with others?
The early church on this verse — how the Fathers read it
Early Christian writers, like Augustine of Hippo, reference this verse to illustrate God's compassion and justice, highlighting His care for the oppressed.
"The Lord looses them that are fettered; the Lord lifts up them that are dashed down; the Lord makes wise them that are blind" [Psalms 146:8].Early Church Fathers on Psalms 146 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Psalms 146:8 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleThe Lord openeth [the eyes of] the blind,.... Who are corporeally blind; the eyes of many such were opened by Christ when here on earth, and one who was born blind; and such who are spiritually blind
Read John Gill on Psalms 146 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryThe LORD openeth the eyes of the blind: the LORD raiseth them that are bowed down: the LORD loveth the righteous: The Lord openeth the eyes of the blind (Isaiah 35:5) - both the literally and the
Read Robert Jamieson on Psalms 146 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThe eyes of the blind; either, 1. The eyes of their mind, which he enlightens and directs in doubtful and difficult causes; or, 2. Their bodily eyes, which he did abundantly by his Son Jesus Christ. Loveth the righteous, even when he doth afflict them, which also he doth out of love, .
Read Matthew Poole on Psalms 146 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 146:8 The LORD openeth [the eyes of] the blind: the LORD raiseth them that are bowed down: the LORD loveth the righteous:Ver. 8. The Lord openeth the eyes] Both of body and mind, as in the Gospel. As for those miracles, which Tacitus and Suetonius attribute to Vespasian (as that he made a blind man see with spittle, healed another that was lame, and another that had a dry hand, by treading upon it), they are the miracles of Christ, which those profane authors would cast upon their emperor. Tacitus writeth that the blind man said to Vespasian that the god Serapis sent him to him. Now, the Paynims did think that the Christians did worship Serapis, as appeareth by the Epistle of Adrian…
Read John Trapp on Psalms 146 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(8) Openeth.—Here, and through the verse, the verbs are participles. The elliptical “open the blind” is easily understood. Blindness is sometimes figurative of distress and helplessness (Deuteronomy 28:29; Isaiah 59:9, &c), sometimes of want of mental or spiritual discernment, as Isaiah 29:18; Isaiah 42:7, &c. Here, most probably, the former. Raiseth.—See Psalms 145:14.
Read Charles John Ellicott on Psalms 146 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 8. Openeth the eyes of the blind] He brings us out of our prison-house, from the shadow of death, and opens our eyes that we may behold the free light of the day. And it is the Lord only that can open the eyes of any son of Adam, and give him to see his wretchedness, and where help and salvation may be found. Raiseth them that are bowed down] Through a sense of their guilt and sinfulness. The Lord loveth the righteous] These he makes partakers of a Divine nature; and he loves those who bear his own image.
Read AdamClarke on Psalms 146 →CambridgeThe Cambridge Bible for Schools and Colleges8. Blindness is a figure for moral and spiritual ignorance and insensibility, and helplessness in general. Cp. Isaiah 29:18; Isaiah 35:5; Deuteronomy 28:19; Job 12:25; Isaiah 59:9-10. raiseth up them that are bowed down] As Psalms 145:14. loveth] And therefore, as P.B.V., careth for them. But is not this an accidental mistake, introduced into the Great Bible of 1540? Coverdale (1535) and the Great Bible of 1539 have loveth.
Read Cambridge on Psalms 146 →Albert Barnes1798–1870Barnes' Notes on the BibleThe Lord openeth the eyes of the blind - This is the sixth reason for what is stated as to the blessedness of those who put their trust in the Lord. The language here would be applicable to bodily or to mental blindness.
Read Albert Barnes on Psalms 146 →The verse in English, compared — 17 translations, and where they part company
Every translation on this page is a decision someone had to make and commit to. Read down a column and you see one translator's judgement; read across a row and you see the range the Greek actually allows. The BSB is the wording the rest of this page is measured against, so it is listed first.
Modern formal
the LORD opens the eyes of the blind, the LORD lifts those who are weighed down, the LORD loves the righteous.
Yahweh opens the eyes of the blind. Yahweh raises up those who are bowed down. Yahweh loves the righteous.
the LORD opens the eyes of the blind, the LORD lifts those who are weighed down, the LORD loves the righteous.
The Lord gives sight to the blind. The Lord lifts up all who are bent over. The Lord loves the godly.
Tyndale line
The LORD openeth the eyes of the blind: the LORD raiseth them that are bowed down: the LORD loveth the righteous:
Jehovah openeth the eyes of the blind; Jehovah raiseth up them that are bowed down; Jehovah loveth the righteous;
The LORD openeth the eyes of the blind; the LORD raiseth up them that are bowed down; the LORD loveth the righteous;
The LORD openeth the eyes of the blind: the LORD raiseth them that are bowed down: the LORD loveth the righteous:
The Lord giueth sight to the blinde: the Lord rayseth vp the crooked: the Lord loueth the righteous.
Strictly literal
Jehovah openeth [the eyes of] the blind; Jehovah raiseth up them that are bowed down; Jehovah loveth the righteous;
Jehovah is loosing the prisoners, Jehovah is opening (the eyes of) the blind, Jehovah is raising the bowed down, Jehovah is loving the righteous,
YHWH is loosing the prisoners, || YHWH is opening (the eyes of) the blind, || YHWH is raising the bowed down, || YHWH is loving the righteous,
The Lord causeth the blind to see; the Lord raiseth up those who are bowed down; the Lord loveth the righteous:
Yahweh opens the eyes of the blind; Yahweh raises up those who are bowed down; Yahweh loves the righteous people.
From the Latin
Who covereth the heaven with clouds, and prepareth rain for the earth. Who maketh grass to grow on the mountains, and herbs for the service of men.
Simplified
The Lord makes the blind see. The Lord lifts up those who are bowed down. The Lord loves those who do what's right.
The Lord makes open the eyes of the blind; the Lord is the lifter up of those who are bent down; the Lord is a lover of the upright;
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 all nine words matched. This consistency reinforces the understanding of the LORD's compassionate actions as described in both texts.
יְהוָ֤ה׀ פֹּ֘קֵ֤חַ עִוְרִ֗ים יְ֭הוָה זֹקֵ֣ף כְּפוּפִ֑ים יְ֝הוָ֗ה אֹהֵ֥ב צַדִּיקִֽים׃
9 of the 9 words are matched. This is the word-by-word correspondence, not the Septuagint's own sentence — its word order and its articles are its own.
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 146:8
One dossier per word, with every reference work grouped by kind — Hebrew lexicons, morphology, Bible dictionaries, topical chains and the English of the translators themselves. The verse sits at the head of each block with the word under study lit, so you never lose your place. The panel above gives the short answer; this is the long one, and it is the part of the page worth indexing.
Every entry below is the lexicographer's own text. On the Hebrew: Brown-Driver-Briggs entire and its gloss set, Strong's Hebrew Dictionary, and Tyndale House's Translators Brief lexicon. Where a cell says a work has no entry, that work genuinely has none for this word.
יְהֹוָה (ye.ho.vah) is the proper name of the God of Israel, often rendered as Jehovah or the Lord. It signifies the self-existent or eternal nature of God. The name is closely associated with the revelation to Moses in Exodus 3:12-15 and is used in conjunction with other terms to denote sacred places. Some scholars suggest it derives from a root meaning 'to bring into being.'
יהוה c. 6823 i.e. יַהְוֶה n.pr.dei Yahweh, the proper name of the God of Israel—(1. MT יְהֹוָה 6518 (Qr אֲדֹנָי), or יֱהֹוִה 305 (Qr אֱלֹהִים) 2. Many recent scholars explain יַהְוֶה as Hiph. of הוה (= היה) the one bringing into being, life-giver)
יהוה is not used by E in Gn, but is given Ex 3:12-15 as the name of the God who revealed Himself to Moses at Horeb
יהוה is used with אלהים and suffixes, especially in D
the phrase † אֲנִי יהוה is noteworthy
יהוה is also used with several predicates, to form sacred names of holy places of Yahweh
base
H3068 יהוה i.e. יַהְוֶה n. pr. dei Yahweh, the proper name of the God of Israel
3068 Yhovah yeh-ho-vaw'
from 1961; (the) self-Existent or Eternal; Jehovah, Jewish
national name of God:--Jehovah, the Lord. Compare 3050, 3069.
see HEBREW for 01961
see HEBREW for 03050
see HEBREW for 03069
יְהֹוָה (ye.ho.vah) — LORD.
Jehovah = "the existing One"
1) the proper name of the one true God
1a) unpronounced except with the vowel pointings of a.do.na (אֲדֹנָי "Lord" H0136)
יְהֹוָה (ye.ho.vah) — The Lord.
Another name of ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
יְהֹוָה (ye.ho.vah) — (Jerusalem of) the Lord.
Combined with ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
N-proper — Noun properHNpt
פָּקַח (paqach) is a Hebrew verb meaning to open, specifically referring to the eyes and, on one occasion, the ears. It can denote both the physical act of opening and a figurative sense of being observant. The word appears in various forms, including the Qal and Niphal stems, indicating both active and passive meanings.
פָּקַח vb. open eyes and (once) ears
Qal
open eyes
open ears
Niph. be opened, of eyes
base
H6491 פָּקַח open eyes and (once) ears
6491 paqach paw-kakh'
a primitive root; to open (the senses, especially the eyes);
figuratively, to be observant:--open.
פָּקַח (pa.qach) — to open.
1) to open (the eyes)
1a) (Qal)
1a1) to open (the eyes)
1a2) to open (the ears)
1b) (Niphal) to be opened
V-Qal — Verb · Qal · participle (active) masculine singularHVqrmsa
עִוֵּר (ivver) means 'blind,' and can refer to physical blindness or be used figuratively. The word is derived from a more basic form, עָוָר (avvar), and is noted in various lexicons as describing both individuals and groups who are blind.
עִוֵּר adj. blind
base
H5787 עִוֵּר blind
5787 `ivver iv-vare'
intensive from 5786; blind (literally or
figuratively):--blind (men, people).
see HEBREW for 05786
עִוֵּר (iv.ver) — blind.
1) blind
1a) blind (physically)
1b) blind (fig.)
Adj — AdjHAampa
pe'-p'-l: In English Versions of the Bible represents something over a dozen Hebrew and Greek words. Of these, in the Old Testament, `am, is overwhelmingly the most common (about 2,000 times), with le'om, and goy, next in order; but the various Hebrew words are used with very little or no difference in force (e.g. Pr 14:28; but, on the other hand, in Ps 44 contrast verses 12 and 14). Of the changes introduced by the Revised Version (British and American) the only one of significance (cited explicitly in the Preface to the English Revised Version) is the frequent use of the plural "peoples" (strangely avoided in the King James Version except Re 10:11; 17:15), where other nations than Israel are in question. So, for instance, in Ps…
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
זָקַף (zaqaph) is a primitive root meaning to raise up or lift. It is primarily used in a figurative sense to denote comfort or elevation. The word has a late usage and is equivalent to the Aramaic זְקַף (ze.qaph), which also means to raise.
[זָקַף] vb. (late) raise up
base
H2210 זָקַף
2210 zaqaph zaw-kaf'
a primitive root; to life, i.e. (figuratively)
comfort:--raise (up).
זָקַף (za.qaph) — to raise.
(Qal) to raise up
Aramaic equivalent: ze.qaph (זְקַף "to raise" H2211)
V-Qal — Verb · Qal · participle (active) masculine singularHVqrmsa
The Hebrew word כָּפַף (*kaphaph*) is a primitive root meaning to bend or bow down. It covers actions of bending, being bent, or bowing oneself down, with specific forms in Qal and Niphal. The entries highlight its use in contexts of humility or worship, as seen in phrases about a bowed soul or bowing in worship.
כָּפַף vb. bend, bend down, be bent, bowed
Qal my soul is bowed down
Niph. with what shall I bow myself (in worship) toward the high God?
base
H3721 כָּפַף bend, bend down, be bent, bowed
3721 kaphaph kaw-faf'
a primitive root; to curve:--bow down (self).
כָּפַף (ka.phaph) — to bend.
1) to bend, bend down, bow down, be bent, be bowed
1a) (Qal) to bend down, bow down
1b) (Niphal) to bow oneself down
V-Qal-Inf-c — Verb · Qal · participle (passive) masculine pluralHVqsmpa
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
The Hebrew word אָהֵב (*'ahab*) means 'to love' and encompasses various forms of affection, including human love for others, love for God, and even appetites for things like food and wisdom. It can also refer to friendship and divine love towards humanity, particularly Israel. The entries indicate that it can function in different grammatical forms, such as participles for 'lovely' or 'loveable'.
אָהֵב 216 vb. love
Qal
human love to human object
less oft. of appetite
love to God
esp. Pt.
of divine love
Niph. Pt. pl. lovely, loveable
Pi.
friends
lovers
base
H157 אָהֵב love
157 'ahab aw-hab'
or raheb {aw-habe'}; a primitive root; to have affection for
(sexually or otherwise):--(be-)love(-d, -ly, -r), like,
friend.
אָהֵב (a.hav) — to love: lover.
: lover
1) to love
1a) (Qal)
1a1) human love for another, includes family, and sexual
1a2) human appetite for objects such as food, drink, sleep, wisdom
1a3) human love for or to God
1a4) act of being a friend
1a4a) lover (participle)
1a4b) friend (participle)
1a5) God's love toward man
1a5a) to individual men
1a5b) to people Israel
1a5c) to righteousness
1b) (Niphal)
1b1) lovely (participle)
1b2) loveable (participle)
1c) (Piel)
1c1) friends
1c2) lovers (fig. of adulterers)
2) to like
Also means: a.hav (אָהֵב ": friend" H0157H)
אָהֵב (a.hav) — to love: friend.
: friend
1) to love
1a) (Qal)
1a1) human love for another, includes family, and sexual
1a2) human appetite for objects such as food, drink, sleep, wisdom
1a3) human love for or to God
1a4) act of being a friend
1a4a) lover (participle)
1a4b) friend (participle)
1a5) God's love toward man
1a5a) to individual men
V-Qal — Verb · Qal · participle (active) masculine singularHVqrmsa
צַדִּיק (tsaddiyq) means just or righteous, covering various aspects such as lawful behavior, moral conduct, and being justified by God. It is derived from a related root and is used to describe individuals who are upright in character and actions.
צַדִּיק 206 adj. just, righteous
base
H6662 צַדִּיק just, righteous
6662 tsaddiyq tsad-deek'
from 6663; just:--just, lawful, righteous (man).
see HEBREW for 06663
צַדִּיק (tsad.diq) — righteous.
1) just, lawful, righteous
1a) just, righteous (in government)
1b) just, right (in one's cause)
1c) just, righteous (in conduct and character)
1d) righteous (as justified and vindicated by God)
1e) right, correct, lawful
Adj — AdjHAampa
pe'-p'-l: In English Versions of the Bible represents something over a dozen Hebrew and Greek words. Of these, in the Old Testament, `am, is overwhelmingly the most common (about 2,000 times), with le'om, and goy, next in order; but the various Hebrew words are used with very little or no difference in force (e.g. Pr 14:28; but, on the other hand, in Ps 44 contrast verses 12 and 14). Of the changes introduced by the Revised Version (British and American) the only one of significance (cited explicitly in the Preface to the English Revised Version) is the frequent use of the plural "peoples" (strangely avoided in the King James Version except Re 10:11; 17:15), where other nations than Israel are in question. So, for instance, in Ps…