Psalms 47:4 — Word Study
WLCיִבְחַר־ לָ֥נוּ אֶת־ נַחֲלָתֵ֑נוּ אֶ֥ת גְּא֨וֹן יַעֲקֹ֖ב אֲשֶׁר־ אָהֵ֣ב סֶֽלָה׃
BSAto speakdâbar Amawʻam underneathtachath peoplelᵉʼôm underneathtachath footregel
| Greek | English | Parsing |
|---|---|---|
| יִבְחַר־ | he chooses | Verb, Qal, imperfect third person masculine singular |
| לָ֥נוּ | for us | Preposition, suffix |
| אֶת־ | the object marker | Particle |
| נַחֲלָתֵ֑נוּ | inheritance our | Noun common feminine singular construct, suffix |
| אֶ֥ת | the object marker | Particle |
| גְּא֨וֹן | [the] pride of | Noun common, masculine singular construct |
| יַעֲקֹ֖ב | Jacob | Noun proper masculine |
| אֲשֶׁר־ | whom | Particle |
| אָהֵ֣ב | he loved | Verb, Qal, perfect third person masculine singular |
| סֶֽלָה׃ | Selah | Particle |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | He chooses our inheritance for us, the pride of Jacob, whom He loves. Selah |
| KJV | He shall choose our inheritance for us, the excellency of Jacob whom he loved. Selah. |
| ASV | He chooseth our inheritance for us, The glory of Jacob whom he loved. [Selah |
| YLT | He doth choose for us our inheritance, The excellency of Jacob that He loves. Selah. |
| WEB | He chooses our inheritance for us, the glory of Jacob whom he loved. Selah. |
| BBE | He will give us our heritage, the glory of Jacob who is dear to him. (Selah.) |
Where they part company is in the interpretation of יִבְחַר־ — see How Translations Differ.
The main clause is supported by a noun phrase and a relative clause, clearly outlining the subject's action and its significance.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbדָבַר
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 47:4
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 Sovereignty and Caregenerated
Psalm 47:4 expresses God's active role in choosing the inheritance for His people, specifically highlighting the pride of Jacob, whom He loves. This psalm is a declaration of God's power over nations and His intimate relationship with Israel, encouraging reflection on His blessings and guidance as seen in the surrounding verses.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Deuteronomy 11:12 | It is a land for which the LORD your God cares; the eyes of the LORD your God are always on it, from the beginning to the end of the year. |
| 2 | Jeremiah 3:19 | Then I said, ‘How I long to make you My sons and give you a desirable land, the most beautiful inheritance of all the nations!’ I thought you would call Me ‘Father’ and never turn away from following Me. |
| 3 | Ezekiel 20:6 | On that day I swore to bring them out of the land of Egypt into a land that I had searched out for them, a land flowing with milk and honey, the glory of all lands. |
| 4 | Matthew 25:34 | Then the King will say to those on His right, ‘Come, you who are blessed by My Father, inherit the kingdom prepared for you from the foundation of the world. |
| 5 | 1 Corinthians 3:22–23 | whether Paul or Apollos or Cephas or the world or life or death or the present or the future. All of them belong to you, |
The Treasury of Scripture Knowledge — 18 references, hung on the phrase they belong to
The Key Word — יִבְחַר־, yiv.char-generated
The verb יִבְחַר (yiv.char-) is a Qal imperfect form meaning 'he chooses' or 'he selects'. It indicates an action of choosing, emphasizing God's deliberate decision-making in selecting His people and their inheritance.
This word is often used in contexts where choices are made, suggesting both divine selection and human decision. It reflects God's sovereignty and care, especially in relation to His covenant with Israel.
How Translations Differ — measured against the Berean Standard Biblegenerated
All translations on this page agree in rendering יִבְחַר־ as 'chooses' or 'selects', maintaining the core meaning of God's action.
Sentence Structuregenerated
The main verb יִבְחַר־, he chooses, governs the sentence, indicating the action taken by God. The structure includes a noun phrase that identifies the object of the choice, 'our inheritance', followed by a descriptive phrase that elaborates on the inheritance as 'the pride of Jacob'.
The sentence flows logically, emphasizing the subject's action and the significance of what is chosen, showcasing a clear relationship between God's choice and His love.
Septuagint Backgroundgenerated
In the Septuagint, the Hebrew verb יִבְחַר־ is rendered as ὑπέταχεν (hypetachen), which means 'he has subjected' or 'he has appointed'. This choice suggests a broader interpretation of God's authority in determining the fate of His people.
This translation indicates a shift from the act of choosing to the act of placing under authority, which may reflect the translators' understanding of God's sovereignty over nations and His people.
In plain words — the whole versegenerated
Psalm 47:4 tells us that God actively chooses our inheritance, which is described as the pride of Jacob, whom He loves. This highlights God's special relationship with His people and His care in selecting what is best for them.
Frequently Asked Questionsgenerated
It signifies that God has a specific plan and purpose for His people, granting them a special place and legacy.
Jacob represents the people of Israel, and calling him 'the pride' emphasizes the honor and value God places on His chosen people.
Selah is a musical term indicating a pause for reflection, encouraging the reader to contemplate the meaning of the preceding verses.
It shows that God's choice of inheritance is rooted in His love for Jacob, symbolizing His deep affection for His people.
Reflection Questionsgenerated
- In what ways do I see God's hand in the choices made in my life?
- How can I better appreciate the inheritance I have as part of God's people?
- What does it mean for me to reflect on God's love as expressed in this verse?
- How can I share the significance of God's choices with others?
The early church on this verse — how the Fathers read it
The early Church Fathers reference this verse to discuss God's election and the significance of Jacob as a figure of God's chosen people.
But what does it profit me, if the seed of Abraham, “which is Christ,” should possess “the cities of his enemies for an inheritance” and should not possess my city? If in my city, that is, in my soul,Early Church Fathers on Psalms 47 →
Someone may be bewildered and uncertain, and say, “So how is it that the Jews do not believe today?” … Listen to what follows;Early Church Fathers on Psalms 47 →
The God of all, who subjected kings to us and gave us control of all the nations, and in addition to that entrusts the beauty and excellence of Jacob to us—not all the Jewish people, who are named for Jacob, in fact,Early Church Fathers on Psalms 47 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Psalms 47:4 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleHe shall choose our inheritance for us,.... Either a portion in this life; God knows what is best for his people, and therefore they should leave it with him, who can make a better choice for them
Read John Gill on Psalms 47 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryHe shall choose our inheritance for us, the excellency of Jacob whom he loved. Selah.
Read Robert Jamieson on Psalms 47 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleHe shall choose, i.e. he will appoint and bestow upon us. This verb of the future tense may seem to agree well with the Gentiles, because this blessing was not now present, but future, and so the sense designed by the Holy Ghost may be this: Though at present we are wicked and wretched creatures, and strangers to the commonwealth of Israel, yet there is a time coming wherein God will choose or take us into the number of his children by gracious adoption. But futures are variously rendered; and accordingly the vulgar Latin, Syriac, and Arabic render this word. He hath chosen. The Chaldee renders this and the following words, He will take pleasure in us, so as to give us our inheritance. Our…
Read Matthew Poole on Psalms 47 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 47:4 He shall choose our inheritance for us, the excellency of Jacob whom he loved. Selah.Ver. 4. He shall choose our inheritance for us] Or, He hath chosen. Of his free grace he espied out the land of Canaan for his people Israel, flowing with milk and honey, and such as was the glory of all lands, Ezekiel 30:6; and as much, yea, much more hath he done for the whole Israel of God, both of Jews and Gentiles, by electing them to an inheritance immortal, undefiled, reserved in heaven for them, 1 Peter 1:4. The excellency (or high glory) of Jacob whom he loved] i.e. All those high and honourable privileges wherein Jacob once, and now all the faithful, may well glory and rejoice, having…
Read John Trapp on Psalms 47 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(4) The excellency of Jacob.—This phrase, which literally means the loftiness of Jacob, is used in Nahum 2:2 of the national glory, in Ezekiel 24:21 of the Temple, but in Amos 6:8 has a bad sense, “the pride of Jacob.” Here, as the text stands, it is to be understood of the country. (Comp. Isaiah 13:19.)
Read Charles John Ellicott on Psalms 47 →CambridgeThe Cambridge Bible for Schools and Colleges1–4. A summons to all nations to acknowledge Jehovah as their King. He has proved His sovereignty by subjecting the nations to His own people and assigning to it the choicest land for its inheritance.
Read Cambridge on Psalms 47 →Albert Barnes1798–1870Barnes' Notes on the BibleHe shall choose our inheritance for us - He has chosen or selected the land which we inherit.
Read Albert Barnes on Psalms 47 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible1-4. The first division of the psalm ends, (Psalms 47:4,) with a “selah;” but the theme is one throughout, namely, the universal dominion of Jehovah, of which Israel is the centre and glory.
Read Daniel Denison Whedon on Psalms 47 →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
He chooses our inheritance for us, the pride of Jacob, whom He loves. Selah
He chooses our inheritance for us, the glory of Jacob whom he loved. Selah.
He chooses our inheritance for us, the pride of Jacob, whom He loves. Selah
He picked out for us a special land to be a source of pride for Jacob, whom he loves. (Selah)
Tyndale line
He shall choose our inheritance for us, the excellency of Jacob whom he loved. Selah.
He chooseth our inheritance for us, The glory of Jacob whom he loved. [Selah
He shall choose our inheritance for us, the excellency of Jacob whom he loved. Selah
He shall choose our inheritance for us, the excellence of Jacob whom he loved. Selah.
Hee hath chosen our inheritance for vs: euen the glory of Iaakob whom he loued. Selah.
Strictly literal
He hath chosen our inheritance for us, the excellency of Jacob whom he loved. Selah.
He doth choose for us our inheritance, The excellency of Jacob that He loves. Selah.
He chooses for us our inheritance, || The excellence of Jacob that He loves. Selah.
(47:5) He will choose for us our inheritance, the excellency of Jacob which he loveth. Selah.
He chooses our inheritance for us, the glory of Jacob whom he loved. Selah
From the Latin
In her houses shall God be known, when he shall protect her.
Simplified
He chose the land for us to own; the proud possession of Jacob's descendants whom he loves. Selah.
He will give us our heritage, the glory of Jacob who is dear to him. (Selah.)
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 presents the verse as יִבְחַר־ לָ֥נוּ אֶת־ נַחֲלָתֵ֑נוּ אֶ֥ת גְּא֨וֹן יַעֲקֹ֖ב אֲשֶׁר־ אָהֵ֣ב סֶֽלָה׃, while the Septuagint matches seven of the ten words, indicating a strong correspondence in meaning despite differences in word order.
יִבְחַר־ לָ֥נוּ אֶת־ נַחֲלָתֵ֑נוּ אֶ֥ת גְּא֨וֹן יַעֲקֹ֖ב אֲשֶׁר־ אָהֵ֣ב סֶֽלָה׃
7 of the 10 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 47:4
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.
בָּחַר (bachar) is a Hebrew verb meaning to choose or select. It encompasses actions like examining and trying, indicating both divine and human choices. The word can appear in various forms, such as being chosen or selected. It is used in contexts of making decisions, often with specific prepositions indicating the nature of the choice.
בָּחַר vb. choose
Qal
with בְּ,
divine choice
man’s choice
with אֲשֶׁר:
divine choice
man’s choice
with acc. & לְ, choose some one or something for
with acc. and מִן, choose, select from
acc.
divine choice
man’s choice
with עַל, for this hast thou chosen rather than affliction
with לְ of acc. chosen
test, try
Niph. to be chosen
Pu. chosen, selected
base
H977 בָּחַר examine, try .. examine, scrutinize, try
. prove, test, try
. to be tried, proved
. the trial has been made
977 bachar baw-khar'
a primitive root; properly, to try, i.e. (by implication)
select:--acceptable, appoint, choose (choice), excellent,
join, be rather, require.
בָּחַר (ba.char) — to choose.
1) to choose, elect, decide for
1a) (Qal) to choose
1b) (Niphal) to be chosen
1c) (Pual) to be chosen, selected
HVqi3ms — Verb · Qal · imperfect third person masculine singularHVqi3ms
נוּ (nu) — us.
Personal object pronoun - suffix for propositions and verbs without an object: 1st person plural
HR/Sp1bp — Preposition · suffixHR/Sp1bp
US, pronoun objective case of we.
Give us this day our daily bread.
Us , pron. [OE. us, AS. s; akin to OFries. & OS. s, D. ons, G. uns, Icel. & Sw. oss, Dan. os, Goth. uns, L. nos we, us, Gr. we, Skr. nas us. . Cf. Nostrum, Our.] The persons speaking, regarded as an object; ourselves; — the objective case of we. See We. “Tell us a tale.” Chaucer.
Give us this day our daily bread. Matt. vi. 11.
Us, pron. oblique case of we
אֵת (eth) is primarily a grammatical marker in Hebrew, indicating the definite direct object of a verb. It is not translated into English and typically precedes nouns that are definite. The word is derived from a demonstrative sense of entity, related to the Hebrew word for 'self.' Its Aramaic equivalent is יָת (yat).
אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
base
H853 אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
853 'eth ayth
apparent contracted from 226 in the demonstrative sense of
entity; properly, self (but generally used to point out more
definitely the object of a verb or preposition, even or
namely):--(as such unrepresented in English).
see HEBREW for 0226
אֵת (et) — [Obj.].
sign of the definite direct object, not translated in English but generally preceding and indicating the accusative
Aramaic equivalent: yat (יָת "whom" H3487)
HTo — ParticleHTo
נַחֲלָה (nachalah) refers to concepts of possession and inheritance, encompassing property, shares, and heritage. It is derived from a root meaning to inherit and is used in the context of estates and heirlooms. The entries consistently highlight its relation to ownership and inheritance without significant disagreement among lexicons.
נַחֲלָה 224 n.f. possession, property, inheritance
property
portion, share
inheritance
base
H5159 נַחֲלָה possession, property, inheritance . property
. portion, share
. inheritance
5159 nachalah nakh-al-aw'
from 5157 (in its usual sense); properly, something
inherited, i.e. (abstractly) occupancy, or (concretely) an
heirloom; generally an estate, patrimony or
portion:--heritage, to inherit, inheritance, possession.
Compare 5158.
see HEBREW for 05157
see HEBREW for 05158
נַחֲלָה (na.cha.lah) — inheritance.
1) possession, property, inheritance, heritage
1a) property
1b) portion, share
1c) inheritance, portion
HNcfsc/Sp1bp — Noun common feminine singular construct · suffixHNcfsc/Sp1bp
אֵת (eth) is primarily a grammatical marker in Hebrew, indicating the definite direct object of a verb. It is not translated into English and typically precedes nouns that are definite. The word is derived from a demonstrative sense of entity, related to the Hebrew word for 'self.' Its Aramaic equivalent is יָת (yat).
אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
base
H853 אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
853 'eth ayth
apparent contracted from 226 in the demonstrative sense of
entity; properly, self (but generally used to point out more
definitely the object of a verb or preposition, even or
namely):--(as such unrepresented in English).
see HEBREW for 0226
אֵת (et) — [Obj.].
sign of the definite direct object, not translated in English but generally preceding and indicating the accusative
Aramaic equivalent: yat (יָת "whom" H3487)
HTo — ParticleHTo
גָּאוֹן (ga'own) refers to exaltation, majesty, and excellence, but can also imply pride in a negative sense. It is derived from the root associated with arrogance and includes connotations of both divine and national majesty, as well as references to the Jordan. The entries consistently highlight these meanings without significant disagreement.
גָּאוֹן n.m. exaltation
exaltation, majesty, excellence
pride (bad sense)
base
H1347 גָּאוֹן exaltation . exaltation, majesty, excellence
. pride (bad sense)
1347 ga'own gaw-ohn'
from 1342; the same as 1346:--arrogancy, excellency(-lent),
majesty, pomp, pride, proud, swelling.
see HEBREW for 01342
see HEBREW for 01346
גָּאוֹן (ga.on) — pride.
1) exaltation, majesty, pride
1a) majesty, exaltation, excellence
1a1) of nations
1a2) of God
1a3) of the Jordan
1b) pride, arrogance (bad sense)
HNcmsc — Noun common · masculine singular constructHNcmsc
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…
יַעֲקֹב (i.e. *Ya`aqob*) refers to Jacob, a key figure in the Old Testament. The word is derived from a root meaning 'heel-catcher' or 'supplanter.' Jacob is the son of Isaac and Rebekah, brother of Esau, and father of the twelve tribes of Israel. He is also known as Israel, highlighting his significance in biblical history.
יַעֲקֹב 344, יַעֲקוֹב 6 n.pr.m. et gent. Jacob, son of Isaac and Rebekah, father of tribes of Isr.
as n.pr.m.
as n.pr.gent.
base
H3290 יַעֲקֹב, יַעֲקוֹב Jacob
3290 Ya`aqob yah-ak-obe'
from 6117; heel-catcher (i.e. supplanter); Jaakob, the
Israelitish patriarch:--Jacob.
see HEBREW for 06117
יַעֲקֹב (ya.a.qov) — Jacob.
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)
§ Jacob = "heel holder" or "supplanter"
son of Isaac, grandson of Abraham, and father of the 12 patriarchs of the tribes of Israel
HNpm — Noun proper masculineHNpm
Jacob
One who follows on another’s heels; supplanter, (Gen. 25:26; 27:36; Hos. 12:2-4), the second born of the twin sons of Isaac by Rebekah. He was born probably at Lahai-roi, when his father was fifty-nine and Abraham one hundred and fifty-nine years old. Like his father, he was of a quiet and gentle disposition, and when he grew up followed the life of a shepherd, while his brother Esau became an enterprising hunter. His dealing with Esau, however, showed much mean selfishness and cunning (Gen. 25:29-34).
When Isaac was about 160 years of age, Jacob and his mother conspired to deceive the aged patriarch (Gen. 27), with the view of procuring the transfer of the birthright to himself. The birthright secured to him who…
(supplanter), the second son of Isaac and Rebekah. He was born with Esau, probably at the well of Lahai-roi, about B.C. 1837. His history is related in the latter half of the book of Genesis. He bought the birthright from his brother Esau, and afterward acquired the blessing intended for Esau, by practicing a well-known deceit on Isaac. (Jacob did not obtain the blessing because of his deceit, but in spite of it. That which was promised he would have received in some good way; but Jacob and his mother, distrusting God’s promise, sought the promised blessing in a wrong way, and received with it trouble and sorrow. --ED.) Jacob, in his 78th year, was sent from the family home to avoid his brother, and to seek a wife among his kindred in Padan-aram. As he passed through Bethel, God appeared to him. After the lapse of twenty-one years he returned from Padan-aram with two wives, two…
Son of Isaac and Rebekah, and twin-brother to Esau. As at his birth he held his brother’s heel, he was called Jacob, that is, the heelholder, one who comes behind and catches the heel of his adversary, a supplanter, Ge 25:26. This was a king of predictive intimation of his future conduct in life. Jacob was meek and peaceable, living a shepherd life at home. Esau was more turbulent and fierce, and passionately fond of hunting. Isaac was partial to Esau, Rebekah to Jacob. Jacob having taken advantage of his brother’s absence and his father’s infirmity to obtain the blessing of the birthright, or primogeniture, was compelled to fly into Mesopotamia to avoid the consequences of his brother’s wrath, Ge 27:1-28:22. On his journey the Lord appeared to him in a dream, (see LADDER,)…
that supplants, undermines; the heel
The Hebrew word אֲשֶׁר (*asher*) is a relative pronoun that can mean 'who,' 'which,' or 'that.' It serves various grammatical functions, including as an adverb or conjunction, indicating relationships between clauses, places, or conditions. Variants like בַאֲשֶׁר (*ba-asher*), מֵאֲשֶׁר (*me-asher*), and כַּאֲשֶׁר (*ka-asher*) expand its usage to specific contexts such as location, causation, and time.
אֲשֶׁר part. of relation A sign of relation, bringing the clause introduced by it into relation with an antecedent clause.
base
בַאֲשֶׁר
in (that) which
adv. in (the place) where
conj. in that, inasmuch as
on account of whom?
base
מֵאֲשֶׁר
from (or than) that which
adv. from (the place) where
conj. from (the fact) that …, since
base
כַּאֲשֶׁר conj. according as, as, when
according to that which, according as, as
with a causal force, in so far as, since
with a temporal force, when
base
H834a אֲשֶׁר part. of relation A sign of relation, bringing the clause introduced by it into relation with an antecedent clause. H834b בַאֲשֶׁר . in (that) which
. adv. in (the place) where
. conj. in that, inasmuch as
. on account of whom?
H834c מֵאֲשֶׁר . from (or than) that which
. adv. from (the place) where
. conj. from (the fact) that …, since
H834d כַּאֲשֶׁר conj. according as, as, when . according to that which, according as, as
. with a causal force, in so far as, since
. with a temporal force, when
834 'aher ash-er'
a primitive relative pronoun (of every gender and number);
who, which, what, that; also (as an adverb and a conjunction)
when, where, how, because, in order that, etc.:--X after, X
alike, as (soon as), because, X every, for, + forasmuch, +
from whence, + how(-soever), X if, (so) that ((thing) which,
wherein), X though, + until, + whatsoever, when, where
(+ -as, -in, -of, -on, -soever, -with), which, whilst, +
whither(- soever), who(-m, -soever, -se). As it is
indeclinable, it is often accompanied by the personal pronoun
expletively, used to show the connection.
אֲשֶׁר (a.sher) — which.
A: 1) (relative part.)
1a) which, who
1b) that which
2) (conj)
2a) that (in obj clause)
2b) when
2c) since
2d) as
2e) conditional if
B: Beth+ 1) in (that) which
2) (adv)
2a) where
3) (conj)
3a) in that, inasmuch as
3b) on account of
C: Mem+ 1) from (or than) that which
2) from (the place) where
3) from (the fact) that, since
D: Kaph+
1) (conj.), according as, as, when
1a) according to that which, according as, as
1b) with a causal force: in so far as, since
1c) with a temporal force: when
בַאֲשֶׁר (ba.a.sher) — in which.
1) in (that) which
2) (adv)
2a) where
3) (conj)
3a) in that, inasmuch as
3b) on account of
מֵאֲשֶׁר (me.a.sher) — whence.
1) from (or than) that which
2) from (the place) where
3) from (the fact) that, since
כַּאֲשֶׁר (ka.a.sher) — as which.
conj
1) according as, as, when
1a) according to that which, according as, as
HTr — ParticleHTr
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
HVqp3ms — Verb · Qal · perfect third person masculine singularHVqp3ms
סֶ֫לָה (selah) means to lift up or exalt. It is primarily recognized as a musical term indicating a pause or interruption, often found in the Psalms. The word is derived from a root meaning 'suspension' and appears frequently in the context of music, suggesting accentuation.
סֶ֫לָה vb. lift up, or exalt;—this interpr. agrees with usage: 71 t. in 39 ψψ, 3 t. Hb 3
base
H5542 סֶ֫לָה lift up, or exalt
5542 celah seh'-law
from 5541; suspension (of music), i.e. pause:--Selah.
see HEBREW for 05541
סֶ֫לָה (se.lah) — Selah.
§ 1) to lift up, exalt
1a) Selah
1a1) a technical musical term probably showing accentuation, pause, interruption
HTj — ParticleHTj
se'-la.
See MUSIC, II, 1.
Selah
A word frequently found in the Book of Psalms, and also in Hab. 3:9, 13, about seventy-four times in all in Scripture. Its meaning is doubtful. Some interpret it as meaning “silence” or “pause;” others, “end,” “a louder strain,” “piano,” etc. The LXX. render the word by daplasma i.e., “a division.”
This word, which is found only in the poetical books of the Old Testament, occurs seventy-one times in the Psalms and three times in Habakkuk. It is probably a term which had a meaning in the musical nomenclature of the Hebrews, though what that meaning may have been is now a matter of pure conjecture. (Gesenius and Ewald and others think it has much the same meaning as our interlude,--a pause in the voices singing, while the instruments perform alone.)
A musical term which occurs seventy-three times in the Psalms, and is found also in Hab 3:3,9,13. It usually occurs at the end of a period or apostrophe, but sometimes at the end only of a clause. This difficult word, it is now generally believed, was a direction for a meditative pause in the singing of a psalm, during which perhaps there was an instrumental interlude.