Psalms 67:1 — Word Study
WLCאֱלֹהִ֗ים יְחָנֵּ֥נוּ וִֽיבָרְכֵ֑נוּ יָ֤אֵ֥ר פָּנָ֖יו אִתָּ֣נוּ סֶֽלָה׃
BSAFor the choirmasternâtsach With stringed instrumentsnᵉgîynâh A Psalmmizmôwr A songshîyr
| Greek | English | Parsing |
|---|---|---|
| אֱלֹהִ֗ים | God | Noun common, masculine plural absolute |
| יְחָנֵּ֥נוּ | may he show favor to us | Verb qal imperfect third person masculine singular, suffix |
| וִֽיבָרְכֵ֑נוּ | and may he bless us | Conjunction, verb piel third person masculine singular, suffix |
| יָ֤אֵ֥ר | may he make shine | Verb, Hiphil, jussive third person masculine singular |
| פָּנָ֖יו | face his | Noun common masculine plural construct, suffix |
| אִתָּ֣נוּ | with us | Preposition, suffix |
| סֶֽלָה׃ | Selah | Particle |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | May God be gracious to us and bless us, and cause His face to shine upon us, Selah |
| KJV | God be merciful unto us, and bless us; and cause his face to shine upon us; Selah. |
| ASV | God be merciful unto us, and bless us, And cause his face to shine upon us; [Selah |
| YLT | To the Overseer, with stringed instruments. — A Psalm, a Song. God doth favour us and bless us, Doth cause His face to shine with us. Selah. |
| WEB | May God be merciful to us, bless us, and cause his face to shine on us. Selah. |
| BBE | May God give us mercy and blessing, and let the light of his face be shining on us; (Selah.) |
Where they part company is וִֽיבָרְכֵ֑נוּ — see How Translations Differ.
The sentence is built around a main request followed by two additional requests, emphasizing the communal aspect of seeking divine favor.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectלְ
verbH215
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 67:1
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 — A Prayer for God's Blessinggenerated
Psalm 67:1 is a communal prayer asking for God's grace and blessings. The psalmist expresses a desire for God's presence to shine upon the people, indicating a longing for divine favor. This prayer is not only for individual benefit but for the collective well-being of the community, reflecting a deep connection between God's blessings and the people's relationship with Him.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 4:1 | Answer me when I call, O God of my righteousness! You have relieved my distress; show me grace and hear my prayer. |
| 2 | Psalm 6:1 | O LORD, do not rebuke me in Your anger or discipline me in Your wrath. |
| 3 | Psalm 76:1 | God is known in Judah; His name is great in Israel. |
| 4 | Numbers 6:24–27 | ‘May the LORD bless you and keep you; |
| 5 | Deuteronomy 21:8 | Accept this atonement, O LORD, for Your people Israel whom You have redeemed, and do not hold the shedding of innocent blood against them.” And the bloodshed will be atoned for. |
The Treasury of Scripture Knowledge — 13 references, hung on the phrase they belong to
The Key Word — יְחָנֵּ֥נוּ, ye.cha.Ne.nugenerated
The verb חָנַן (chanan) means to show favor or be gracious. It conveys the idea of bending down to help, emphasizing God's mercy towards His people. The parsing indicates it is in the imperfect tense, suggesting an ongoing action of grace.
This word captures the essence of divine kindness, as it is often used in the context of God's relationship with Israel, where He shows favor despite their shortcomings. The psalmist's plea reflects a deep reliance on God's grace for sustenance and blessing.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, so the BSB is the wording every comparison below is made against.
Sentence Structuregenerated
The verse is structured around a series of requests, with the finite verb יְחָנֵּ֥נוּ (may he show favor) leading the sentence. It is followed by two additional verbs: וִֽיבָרְכֵ֑נוּ (and may he bless) and יָ֤אֵ֥ר (may he make shine), each contributing to the overarching theme of seeking divine favor.
The order of the requests emphasizes the importance of grace, blessing, and divine presence, reflecting a flow from the internal (grace) to the external (blessing and shining). This structure highlights the communal nature of the prayer, as it is directed towards God on behalf of the people.
Septuagint Backgroundgenerated
The Septuagint translates the Hebrew יְחָנֵּ֥נוּ as ἐν (in), which shifts the focus slightly from a direct request for grace to a more contextual understanding of being within grace. This choice may reflect an interpretative nuance in the Greek tradition.
The Greek word for 'shine' in the Septuagint is not provided, but it typically carries the same connotation of illumination and presence, suggesting a continuity in the concept of divine favor across both texts.
In plain words — the whole versegenerated
Psalm 67:1 is a prayer asking God to show kindness and blessings to the people. The psalmist desires that God's presence shines upon them, indicating a need for divine favor in their lives. This prayer reflects the community's reliance on God for support and guidance.
Frequently Asked Questionsgenerated
Being gracious means that God shows kindness and favor to His people, often in ways they do not deserve, reflecting His mercy and love.
The shining of God's face symbolizes His presence and approval, indicating that He is favorably inclined towards His people.
The prayer seeks not only personal blessings but also aims for God's ways to be known among all nations, indicating a desire for global recognition of God's sovereignty.
Selah is a musical term that suggests a pause for reflection, allowing the community to contemplate the significance of the prayer.
Reflection Questionsgenerated
- In what ways have I experienced God's grace in my life?
- How can I be a blessing to others, reflecting God's kindness?
- What does it mean for me to seek God's presence in my daily life?
- How can I share the knowledge of God's ways with others around me?
The early church on this verse — how the Fathers read it
Early church fathers, such as Augustine, reference this psalm to discuss God's blessings and the universal call to salvation, reflecting on its implications for believers.
This, I say, is the universal way for the deliverance of believers, concerning which the faithful Abraham received the divine assurance, “In thy seed shall all nations be blessed.” He, indeed, was by birth a Chaldaean;Early Church Fathers on Psalms 67 →
Your Love remembers, that in two Psalms, which have been already treated of, we have stirred up our soul to bless the Lord, and with godly chant have said, "Bless thou, O my soul,Early Church Fathers on Psalms 67 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Psalms 67:1 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleGod be merciful unto us, and bless us,.... That is, God, of his unmerited mercy, of his rich grace and free favour, bless us with the coming of his Son, the promised seed, in whom all nations are to
Read John Gill on Psalms 67 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryGod be merciful unto us, and bless us; and cause his face to shine upon us; Selah.
Read Robert Jamieson on Psalms 67 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BiblePsalms 67 THE This Psalm contains a prayer for the church of Israel, as also for the Gentile world, whose conversion he prophetically describes. The church prayeth for the enlargement of the kingdom of God, ,2, to the joy of the nations, ; and for the increase of spiritual and temporal blessings, ,7. Unto us, thy people of Israel. As thou hast hid thy face and favour from us, so now do thou manifest it to us. For the phrase, ,26 Psalms 31:16.
Read Matthew Poole on Psalms 67 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 67:1 « To the chief Musician on Neginoth, A Psalm [or] Song. » God be merciful unto us, and bless us; [and] cause his face to shine upon us; Selah.Ver. 1. God be merciful unto us] sc. In sending his Son, and calling his elect, both among Jews and Gentries, to the participation of that gift, John 4:10; that benefit, 1 Timothy 6:2. And bless us] Specially with all spiritual blessings in heavenly things in Christ Jesus, Ephesians 1:3. And cause his face to shine upon us] Giving us the light of the knowledge of the glory of God in the face of Jesus Christ, 2 Corinthians 4:6, who is the brightness (or glittering refulgency, απαυγασμα) of his Father’ s glory and the express image of his…
Read John Trapp on Psalms 67 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(1) This verse is an adaptation of the priestly benediction (Numbers 6:24-26). Upon us.—Rather, with, or among us; a variation from the formal benediction.
Read Charles John Ellicott on Psalms 67 →AdamClarkeAdam Clarke's Commentary on the BiblePSALM LXVII The psalmist prays for the enlargement of God's kingdom, 1, 2; calls upon all nations to serve him, because he judges and governs righteously, 3-5; promises prosperity to the faithful and obedient, 6, 7. NOTES ON PSALM LXVII The title here is the same with that of Psalm iv., where see the notes. See Clarke on Psalms 4:1. It is supposed to have been written at the return from the Babylonish captivity, and to foretell the conversion of the Gentiles to the Christian religion. The prayer for their salvation is very energetic. Verse 1. God be merciful unto us] Show the Jewish people thy mercy, bless them in their bodies and souls and give a full evidence of thy approbation. This is…
Read AdamClarke on Psalms 67 →CambridgeThe Cambridge Bible for Schools and Colleges1, 2. The final object of the blessing for which Israel prays is that the whole world may know God.
Read Cambridge on Psalms 67 →Albert Barnes1798–1870Barnes' Notes on the BibleGod be merciful unto us, and bless us - There is, perhaps (as Prof.
Read Albert Barnes on Psalms 67 →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
May God be gracious to us and bless us, and cause His face to shine upon us, Selah
May God be merciful to us, bless us, and cause his face to shine on us. Selah.
For the choirmaster. With stringed instruments. A Psalm. A song. May God be gracious to us and bless us, and cause His face to shine upon us, Selah
May God show us his favor and bless us! May he smile on us! (Selah)
Tyndale line
God be merciful unto us, and bless us; and cause his face to shine upon us; Selah.
God be merciful unto us, and bless us, And cause his face to shine upon us; [Selah
God be merciful unto us, and bless us, and cause his face to shine upon us; Selah
To the chief Musician on Neginoth, A Psalm or Song. God be merciful to us, and bless us; and cause his face to shine upon us. Selah.
To him that excelleth on Neginoth. A Psalme or song. God be mercifull vnto vs, and blesse vs, and cause his face to shine among vs. Selah.
Strictly literal
God be gracious unto us, and bless us, [and] cause his face to shine upon us; Selah,
To the Overseer, with stringed instruments. — A Psalm, a Song. God doth favour us and bless us, Doth cause His face to shine with us. Selah.
TO THE OVERSEER. WITH STRINGED INSTRUMENTS. A PSALM. A SONG. God favors us and blesses us, || [And] causes His face to shine with us. Selah.
“To the chief musician on Neginoth, a psalm or song.” (67:2) May God be gracious unto us, and bless us; may he cause his face to shine upon us. Selah.
May God be merciful to us and bless us and cause his face to shine on us Selah
From the Latin
Unto the end, a psalm of a canticle for David himself.
Simplified
May God be gracious to us and bless us. May he look favorably on us. Selah.
May God give us mercy and blessing, and let the light of his face be shining on us; (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 and the Septuagint show some alignment, but only three of the seven words match directly. The Dead Sea Scrolls fragment includes four words from the verse, but three were supplied by an editor, indicating some textual preservation but also gaps.
אֱלֹהִ֗ים יְחָנֵּ֥נוּ וִֽיבָרְכֵ֑נוּ יָ֤אֵ֥ר פָּנָ֖יו אִתָּ֣נוּ סֶֽלָה׃
3 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.
למנצח [בנגינת] [מזמור] [שיר]
4 words of the verse are on this fragment — 3 supplied entire by an editor.
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 67:1
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.
אֱלֹהִים (elohiym) is a plural noun meaning 'gods' or 'God,' often referring to the supreme deity in the Old Testament. It encompasses divine beings, rulers, and judges, reflecting divine majesty and power. The term can also denote angels and is used in a superlative sense. Notably, it is sometimes combined with יהוה (YHWH), the personal name of God.
אֱלֹהִים 2570 n.m.pl.
pl. in number.
rulers, judges, either as divine representatives at sacred places or as reflecting divine majesty and power
divine ones, superhuman beings including God and angels
angels
gods
pl. intensive
god or goddess
godlike one
works of God, or things belongng to him
God
הָאֱלֹהִים the (true) God
אֱלֹהִים = God
base
H430 אֱלֹהִים n. m. pl. . pl. in number. . rulers, judges, either asdivine representatives at sacred places or as reflecting divine majesty and power
. divine ones, superhuman beings including God and angels
. angels
. gods
. pl. intensive . god or goddess
. godlike one
. works of God, or things belongng to him
. God
. הָאֱלֹהִים the (true) God
. אֱלֹהִים = God
430 'elohiym el-o-heem'
plural of 433; gods in the ordinary sense; but specifically
used (in the plural thus, especially with the article) of the
supreme God; occasionally applied by way of deference to
magistrates; and sometimes as a superlative:--angels, X
exceeding, God (gods)(-dess, -ly), X (very) great, judges, X
mighty.
see HEBREW for 0433
אֱלֹהִים (e.lo.him) — God.
This name means "gods" (plural intensive-singular meaning), "God"
Another name of ye.ho.vah (יהוה "LORD" H3068G)
אֱלֹהִים (e.lo.him) — (LORD)-Elohe.
Combined with ye.ho.vah (יהוה "LORD" H3068)
אֱלֹהִים (e.lo.him) — (Gibeath)-elohim.
Combined with giv.ah (גִּבְעָה "Gibeath" H1389)
HNcmpa — Noun common · masculine plural absoluteHNcmpa
god ('Elohim, 'El, [`Elyon], Shadday, Yahweh; Theos):
I. INTRODUCTION TO THE GENERAL IDEA
1. The Idea in Experience and in Thought
2. Definition of the Idea
3. The Knowledge of God
4. Ethnic Ideas of God
(1) Animism
(2) Fetishism
(3) Idolatry
(4) Polytheism
(5) Henotheism
(6) Pantheism
(7) Deism
(8) Semitic Monolatry
(9) Monotheism
II. THE IDEA OF GOD IN THE OLD TESTAMENT
1. The Course of Its Development
2. Forms of Its Manifestation
(1) The Face or Countenance of God
(2) The Voice and Word of God
(3) The Glory of God
(4) The Angel of God
(5) The Spirit of God
(6) The Name of God
(7) Occasional Forms
3. The Names of God
(1) Generic
(2) Attributive
(3) Yahweh
4. Pre-prophetic Conceptions of God
(1) Yahweh Alone Is the God of Israel
(a) His Early Worship
(b) Popular Religion
(c) Polytheistic Tendencies
(i) Coordination
(ii) Assimilation
(iii) Disintegration
(d) No Hebrew Goddesses
(e) Human Sacrifices
God
(A.S. and Dutch God; Dan. Gud; Ger. Gott), the name of the Divine Being. It is the rendering (1) of the Hebrew ’El, from a word meaning to be strong; (2) of ’Eloah_, plural _’Elohim. The singular form, Eloah, is used only in poetry. The plural form is more commonly used in all parts of the Bible, The Hebrew word Jehovah (q.v.), the only other word generally employed to denote the Supreme Being, is uniformly rendered in the Authorized Version by “LORD,” printed in small capitals. The existence of God is taken for granted in the Bible. There is nowhere any argument to prove it. He who disbelieves this truth is spoken of as one devoid of understanding (Ps. 14:1).
The arguments generally adduced by theologians in proof of the being of God are:
(1.) The a priori argument, which is the testimony afforded by reason.
(good). Throughout the Hebrew Scriptures two chief names are used for the one true divine Being--ELOHIM, commonly translated God in our version, and JEHOVAH, translated Lord . Elohim is the plural of Eloah (in Arabic Allah); it is often used in the short form EL (a word signifying strength , as in EL-SHADDAI, God Almighty, the name by which God was specially known to the patriarchs. (Genesis 17:1; 28:3; Exodus 6:3) The etymology is uncertain, but it is generally agreed that the primary idea is that of strength, power of effect , and that it properly describes God in that character in which he is exhibited to all men in his works, as the creator, sustainer and supreme governor of the world. The plural form of Elohim has given rise to much discussion. The fanciful idea that it…
This name, the derivation of which is uncertain, we give to that eternal, infinite, perfect, and incomprehensible Being, the Creator of all things, who preserves and governs all by his almighty power and wisdom, and is the only proper object of worship. The proper Hebrew name for God is JEHOVAH, which signifies He is. But the Jews, from a feeling of reverence, avoid pronouncing this name, substituting for it, wherever it occurs in the sacred test, the word ADONAI, Lord; except in the expression, ADONAI JEHOVAH, Lord Jehovah, for which they put, ADONAI ELOHIM, Lord God. This usage, which is not without an element of superstition, is very ancient, dating its origin some centuries before Christ; but there is no good ground for assuming its existence in the days of the inspired Old Testament writers. The proper word for God is ELOHIM, which is plural in its form, being thus used to signify…
חָנַן (chanan) is a Hebrew verb meaning to show favor or be gracious. It encompasses various forms, including being pitied, directing favor, and seeking favor through imploration. The word can also mean to be loathsome, as noted in Job 19:17. The lexicons provide a range of uses, primarily focusing on kindness and mercy.
חָנַן vb. shew favour, be gracious
Qal favour, shew favour
Niph. be pitied
Po‛el direct favour to
Hoph. be shewn favour, consideration
H2603a חָנַן shew favour, be gracious .favour, shew favour
. be pitied
.direct favour to
. be shewn favour, consideration
. seek or implore favour
H2603b חָנַן be loathsome
2603 chanan khaw-nan'
a primitive root (compare 2583); properly, to bend or stoop
in kindness to an inferior; to favor, bestow; causatively to
implore (i.e. move to favor by petition):--beseech, X fair,
(be, find, shew) favour(-able), be (deal, give, grant
(gracious(-ly), intreat, (be) merciful, have (shew) mercy (on,
upon), have pity upon, pray, make supplication, X very.
see HEBREW for 02583
חָנַן (cha.nan) — be gracious.
1) to be gracious, show favour, pity
1a) (Qal) to show favour, be gracious
1b) (Niphal) to be pitied
1c) (Piel) to make gracious, make favourable, be gracious
1d) (Poel) to direct favour to, have mercy on
1e) (Hophal) to be shown favour, be shown consideration
1f) (Hithpael) to seek favour, implore favour
חָנַן (cha.nan) — be loathsome.
to be loathsome
HVqi3ms/Sp1bp — Verb qal imperfect third person masculine singular · suffixHVqi3ms/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
The Hebrew word בָּרַךְ (*barak*) is built from a primitive root meaning 'to kneel' and encompasses a range of meanings including 'to bless' and 'to curse.' It can refer to blessing God or men, as well as the act of kneeling in adoration. The entries note that it can also imply a curse in certain contexts, reflecting a nuanced use in greetings and farewells.
[בָּרַךְ] 329 vb. kneel, bless
Qal
kneel down
bless
Niph. bless oneself
Pi.
bless God, adore with bended knees
God blesses
men bless men
salute, greet, with an invocation of blessing
bless, with the antithetical meaning curse from the greeting in departing, saying adieu to, taking leave of; but rather a blessing overdone and so really a curse as in vulgar English as well as in the Shemitic cognates
Pu.
pass. to be blessed, adored
prospered by God
have prosperity invoked, by Balaam
in gratitude
Hiph. and he made his camel kneel
Hithp. bless oneself, congratulate oneself in his heart
base
H1288 בָּרַךְ kneel, bless .. kneel down
. bless
. bless oneself
. . bless God, adore with bended knees
. God blesses
. men bless men
. salute, greet, with an invocation of blessing
. bless, with the antithetical meaning curse from the greeting in departing, saying adieu to, taking leave of; but rather a blessing overdone and so really a curse as in vulgar English as well as in the Shemitic cognates
. . pass. to be blessed, adored
. prospered by God
. have prosperity invoked, by Balaam
. in gratitude
. and he made his camel kneel
. bless oneself, congratulate oneself in his heart
1288 barak baw-rak'
a primitive root; to kneel; by implication to bless God (as
an act of adoration), and (vice-versa) man (as a benefit);
also (by euphemism) to curse (God or the king, as treason):--X
abundantly, X altogether, X at all, blaspheme, bless,
congratulate, curse, X greatly, X indeed, kneel (down),
praise, salute, X still, thank.
בָּרַךְ (ba.rakh) — to bless.
1) to bless, kneel
1a) (Qal)
1a1) to kneel
1a2) to bless
1b) (Niphal) to be blessed, bless oneself
1c) (Piel) to bless
1d) (Pual) to be blessed, be adored
1e) (Hiphil) to cause to kneel
1f) (Hithpael) to bless oneself
2) (TWOT) to praise, salute, curse
Aramaic equivalent: be.rakh (בְּרַךְ "to bless" H1289)
HC/Vpu3ms/Sp1bp — Conjunction · verb piel third person masculine singular · suffixHC/Vpu3ms/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
אוֹר (or) is a Hebrew verb meaning to be or become light, covering various contexts such as shining of the sun, illumination by celestial bodies, and lighting lamps. It has different forms: Qal (to shine), Niphal (to be illuminated), and Hiphil (to give light). The entries emphasize both literal and metaphorical uses, including making one's face shine and enlightening the eyes.
[אוֹר] 43 vb. be or become light
Qal;—become light, shine of sun (esp. in early morn.)
Niph.—become lighted up of day-break
Hiph.—
give light, of sun, moon & stars
light up, cause to shine, shine
light a lamp
lighten, of the eyes
make shine, of face of God
base
H215 אוֹר be or become light .—become light, shine of sun (esp. in early morn.)
.—become lighted up of day-break
.— . give light, of sun, moon & stars
. light up, cause to shine, shine
. light a lamp
. lighten, of the eyes
. make shine, of face of God
215 'owr ore
a primitive root; to be (causative, make) luminous (literally
and metaphorically):--X break of day, glorious, kindle, (be,
en-, give, show) light (-en, -ened), set on fire, shine.
אוֹר (or) — to light.
1) to be or become light, shine
1a) (Qal)
1a1) to become light (day)
1a2) to shine (of the sun)
1a3) to become bright
1b) (Niphal)
1b1) to be illuminated
1b2) to become lighted up
1c) (Hiphil)
1c1) to give light, shine (of sun, moon, and stars)
1c2) to illumine, light up, cause to shine, shine
1c3) to kindle, light (candle, wood)
1c4) lighten (of the eyes, his law, etc)
1c5) to make shine (of the face)
HVhj3ms — Verb · Hiphil · jussive third person masculine singularHVhj3ms
shin: The Hebrew words 'ahal, 'or, halal, zahar, zarach, yapha`, naghah, `ashath and qaran are all translated "shine." All indicate either the direct or indirect diffusion of beams of light. In a direct and literal sense the word "shine" is used of the heavenly bodies, or of candles, and fire (Job 18:5; 25:5 the King James Version; Job 29:3; 31:26; 2Ki 3:22). In a figurative sense it is used of reflected light or brightness, in any sense (Ex 34:29 f,35; Isa 60:1; Eze 43:2; Da 12:3). God as the sun of righteousness…
The Hebrew word פָּנֶה (*pāneh*) is a noun meaning 'face' or 'presence,' and it appears in various contexts, including the faces of seraphim and animals, as well as the surface of the ground. It can also function as an adverb meaning 'before' or 'in front of.' The word is built from a root that suggests turning or facing, and it encompasses a wide range of applications, both literal and figurative.
[פָּנֶה], pl. פָּנִים 2123 n.m. face, also faces
face, faces
presence, person
technically, see one's face, i.e. appear before one, in one's presence
face of seraphim
face of animals
face (= surface) of ground
as adv.loc. before
for other phrases
with prepositions
base
H6440 פָּנֶה, pl. פָּנִים face, also faces . . face, faces
. . presence, person
. technically, see one's face, i.e. appear before one, in one's presence
. face of seraphim
. face of animals
. face (= surface) of ground
. as adv. loc. before
. for other phrases
. with prepositions
6440 paniym paw-neem'
plural (but always as singular) of an unused noun (paneh
{paw-neh'}; from 6437); the face (as the part that turns);
used in a great variety of applications (literally and
figuratively); also (with prepositional prefix) as a
preposition (before, etc.):--+ accept, a-(be- )fore(-time),
against, anger, X as (long as), at, + battle, + because (of),
+ beseech, countenance, edge, + employ, endure, + enquire,
face, favour, fear of, for, forefront(-part), form(-er
time, -ward), from, front, heaviness, X him(-self), +
honourable, + impudent, + in, it, look(-eth) (- s), X me, +
meet, X more than, mouth, of, off, (of) old (time), X on,
open, + out of, over against, the partial, person, + please,
presence, propect, was purposed, by reason of, + regard, right
forth, + serve, X shewbread, sight, state, straight, + street,
X thee, X them(-selves), through (+ - out), till, time(-s)
פָּנֶה (pa.neh) — face: before.
: before/to/front
1) face
1a) face, faces
1b) presence, person
1c) face (of seraphim or cherubim)
1d) face (of animals)
1e) face, surface (of ground)
1f) as adv of loc/temp
1f1) before and behind, toward, in front of, forward, formerly, from beforetime, before
1g) with prep
1g1) in front of, before, to the front of, in the presence of, in the face of, at the face or front of, from the presence of, from before, from before the face of
פָּנֶה (pa.neh) — face.
: face
1) face
1a) face, faces
1b) presence, person
1c) face (of seraphim or cherubim)
1d) face (of animals)
1e) face, surface (of ground)
1f) as adv of loc/temp
1f1) before and behind, toward, in front of, forward, formerly, from beforetime, before
1g) with prep
1g1) in front of, before, to the front of, in the presence of, in the face of, at the face or front of, from the presence of, from before, from…
HNcmpc/Sp3ms — Noun common masculine plural construct · suffixHNcmpc/Sp3ms
The Hebrew word אֵת (eth) is a preposition indicating nearness or proximity, often translated as 'with' or 'near.' It conveys a sense of companionship or association, distinguishing itself from similar terms by expressing closer relationships. The entries highlight its use in various contexts, including possession and memory, but do not provide specific verse references.
אֵת, prep. with—prep. denoting proximity
Of companionship, together with
Of localities
אֵת פּ׳ denotes specially
in one's possession or keeping
in one's knowledge or memory
מֵאֵת from proximity with
Note. אֵת expresses closer association than עִם: hence while מֵעִם sts. denotes hardly more than from the surroundings or belongings of, מֵאֵת expresses from close proximity to.
base
H854 אֵת with—prep. denoting proximity . Of companionship, together with
. Of localities
. אֵת פּ׳ denotes specially . in one's possession or keeping
. in one's knowledge or memory
. מֵאֵת from proximity with
Note. אֵת expresses closer association than עִם: hence while מֵעִם sts. denotes hardly more than from the surroundings or belongings of, מֵאֵת expresses from close proximity to.
854 'eth ayth
probably from 579; properly, nearness (used only as a
preposition or an adverb), near; hence, generally, with, by,
at, among, etc.:--against, among, before, by, for, from,
in(-to), (out) of, with. Often with another prepositional
prefix.
see HEBREW for 0579
אֵת (et) — with.
1) with, near, together with
1a) with, together with
1b) with (of relationship)
1c) near (of place)
1d) with (poss.)
1e) from...with, from (with other prep)
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
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.