Psalms 68:18 — Word Study
WLCעָ֘לִ֤יתָ לַמָּר֨וֹם׀ שָׁ֘בִ֤יתָ שֶּׁ֗בִי לָקַ֣חְתָּ מַ֭תָּנוֹת בָּאָדָ֑ם וְאַ֥ף ס֝וֹרְרִ֗ים לִשְׁכֹּ֤ן׀ יָ֬הּ אֱלֹהִֽים׃
BSAGodʼĕlôhîym [Elohim, the supreme deity]
| Greek | English | Parsing |
|---|---|---|
| עָ֘לִ֤יתָ | you went up | Verb, Qal, perfect second person masculine singular |
| לַמָּר֨וֹם׀ | to the height | Preposition, noun common masculine singular absolute |
| שָׁ֘בִ֤יתָ | you took captive | Verb, Qal, perfect second person masculine singular |
| שֶּׁ֗בִי | captive[s] | Noun common, masculine singular absolute |
| לָקַ֣חְתָּ | you took | Verb, Qal, perfect second person masculine singular |
| מַ֭תָּנוֹת | gifts | Noun common, feminine plural absolute |
| בָּאָדָ֑ם | among humankind | Preposition, noun common masculine singular absolute |
| וְאַ֥ף | and even | Conjunction, particle |
| ס֝וֹרְרִ֗ים | rebellious [people] | Verb, Qal, participle (active) masculine plural |
| לִשְׁכֹּ֤ן׀ | to dwell | Preposition, verb qal infinitive construct common |
| יָ֬הּ | Yahweh | Noun proper masculine |
| אֱלֹהִֽים׃ | God | Noun common, masculine plural absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | You have ascended on high; You have led captives away. You have received gifts from men, even from the rebellious, that the LORD God may dwell there. |
| KJV | Thou hast ascended on high, thou hast led captivity captive: thou hast received gifts for men; yea, for the rebellious also, that the LORD God might dwell among them. |
| ASV | Thou hast ascended on high, thou hast led away captives; Thou hast received gifts among men, Yea, among the rebellious also, that Jehovah God might dwell with them. |
| YLT | Thou hast ascended on high, Thou hast taken captive captivity, Thou hast taken gifts for men, That even the refractory may rest, O Jah God. |
| WEB | You have ascended on high. You have led away captives. You have received gifts among people, yes, among the rebellious also, that Yah God might dwell there. |
| BBE | You have gone up on high, taking your prisoners with you; you have taken offerings from men; the Lord God has taken his place on the seat of his power. |
Where they part company is מַ֭תָּנוֹת — see How Translations Differ.
The main clause is followed by three subordinate clauses, detailing God's actions and their implications.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbרֶכֶב
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 68:18
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 — The Ascension and Sovereignty of Godgenerated
Psalm 68:18 describes God's ascension to a high place, where He leads captives away and receives gifts from people, including the rebellious. This verse emphasizes God's authority and the acknowledgment of His sovereignty. The surrounding verses highlight God's power and presence, reinforcing the theme of divine victory and the blessings that flow from it.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 24:3–7 | Who may ascend the hill of the LORD? Who may stand in His holy place? |
| 2 | Psalm 47:5 | God has ascended amid shouts of joy, the LORD with the sound of the horn. |
| 3 | Psalm 110:1 | The LORD said to my Lord: “Sit at My right hand until I make Your enemies a footstool for Your feet.” |
| 4 | Mark 16:9 | Early on the first day of the week, after Jesus had risen, He appeared first to Mary Magdalene, from whom He had driven out seven demons. |
| 5 | Luke 24:51 | While He was blessing them, He left them and was carried up into heaven. |
The Treasury of Scripture Knowledge — 41 references, hung on the phrase they belong to
The Key Word — עָלִ֤יתָ, 'a.Li.tagenerated
The verb עָלָה (alah) means 'to ascend' and indicates a movement upward, embodying the concept of rising to a higher status or place. It is used in various contexts, including spiritual elevation and physical ascent, and appears in multiple grammatical forms, showing its versatility in Hebrew.
In this verse, it signifies God's triumphant ascent, emphasizing His power and authority over all creation. The perfect tense indicates a completed action, affirming that God has already ascended, which is central to the psalm's theme of victory.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, which uses ascended for עָלִ֤יתָ and led captives away for שָׁ֘בִ֤יתָ.
Sentence Structuregenerated
The verse contains multiple clauses with the main action centered around the finite verbs עָלִ֤יתָ and שָׁ֘בִ֤יתָ, which govern the actions of ascending and taking captives. The structure showcases a clear sequence of actions, emphasizing God's authority and the reception of gifts.
The arrangement highlights God's ascension first, followed by His actions regarding captives and gifts, which reinforces the theme of divine sovereignty.
Septuagint Backgroundgenerated
The Septuagint translates עָלִ֤יתָ as ἅρμα (chariot), suggesting a powerful image of God's ascent. This choice may emphasize the might and majesty of God's presence.
The word שָׁ֘בִ֤יתָ is rendered as ξιλιάδες (thousands), which shifts the focus slightly from the act of taking captives to the multitude involved, reflecting the grandeur of God's victory.
In plain words — the whole versegenerated
Psalm 68:18 tells us that God has ascended to a high place, leading captives away and receiving gifts, even from those who oppose Him. This verse highlights God's power and authority, showing that He reigns over all and is worthy of honor.
Frequently Asked Questionsgenerated
It signifies God's exaltation and sovereignty, indicating His supreme authority over all creation.
The captives refer to those taken in battle or those who have been subdued, highlighting God's victory over His enemies.
The gifts can refer to offerings, tributes, or acts of worship, acknowledging God's greatness even from those who may resist Him.
It emphasizes that even those who oppose God recognize His authority and may offer gifts, illustrating the universal acknowledgment of His power.
Reflection Questionsgenerated
- In what ways do I recognize God's authority in my life?
- How can I acknowledge and honor God with my actions and offerings?
- What does it mean for me to be a captive of God?
- How can I respond to God's sovereignty in my daily life?
The early church on this verse — how the Fathers read it
Early Church Fathers have commented on this verse, interpreting it in light of Christ's victory and the gifts bestowed upon believers.
And the unbelieving, too, He sometimes draws by means of sickness and outward circumstances; yea, many also by means of visions have come to make their abode with Jesus.Early Church Fathers on Psalms 68 →
Then there is the apostle Paul: "To each one of us," he says, "is given grace according to the measure of the gift of Christ," and to show that the gift of Christ is the Holy Spirit he went on to add, "That is why it says,Early Church Fathers on Psalms 68 →
Concerning this again he says, "Ascending on high, He led captivity captive, He gave gifts to men." For ascending on high, He led captivity captive, because He absorbed our corruption by the power of His incorruption.Early Church Fathers on Psalms 68 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Psalms 68:18 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleThou hast ascended on high,.... Which is to be understood, not of Moses ascending up to the firmament, as the Targum and Jarchi interpret it, of which we nowhere read; nor of David's going up to the
Read John Gill on Psalms 68 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryThe hill of God is as the hill of Bashan; an high hill as the hill of Bashan. -God has chosen Zion whereon to dwell forever, with His countless chariots, in spite of all the resistance of the pagan.
Read Robert Jamieson on Psalms 68 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThou hast ascended on high; having spoken of the Lord, and of his presence upon earth, he now turneth his speech to him, as is most usual in this book. And the contents of this verse do not agree to the present occasion of carrying the ark to Zion, but have a manifest reference to Christ, and to his ascension into heaven, in whom, and in whom alone, they are literally and fully accomplished, and to whom therefore they are ascribed, . Although the expressions here used are borrowed from the ancient custom of princes, or generals of armies, who, after some glorious achievements and victories, used to go up into their royal cities in triumphant chariots, being attended by their captive…
Read Matthew Poole on Psalms 68 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 68:18 Thou hast ascended on high, thou hast led captivity captive: thou hast received gifts for men; yea, [for] the rebellious also, that the LORD God might dwell [among them].Ver. 18. Thou hast ascended on high] As a conqueror doth on his triumphal chariot; the Romans ascended up to the Capitol, leading their captives bound behind them, and giving gifts unto the people (Plut. in Æmyl.). They might have this custom from David, and these words might be the people’ s acclamation to David, or, as some think, both the kings and people’ s acclamation to the ark, that notable type of Christ, to whom St Paul applieth it, Ephesians 4:8-9, and teacheth us to understand it of his wonderful…
Read John Trapp on Psalms 68 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(18) Thou hast ascended on high.—Or, to the height, i.e., Mount Zion, as in Psalms 24 (Comp. Jeremiah 31:12; Ezekiel 20:40.) Captivity captive.—Or, captives into captivity. (See Judges 5:12, Note.) For men.—This rendering is inadmissible. Literally, in man, which is equivalent to our of men. Gifts of men are therefore captives or hostages, viz., the rebellious in the next clause, i.e., the heathen, whom the poet describes as subjected to Jehovah, and their land made His dweiling-place. (For St. Paul’s citation of this verse, or its original, see Note, Ephesians 4:8, New Testament Commentary.)
Read Charles John Ellicott on Psalms 68 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 18. Thou hast ascended on high] When the ark had reached the top of Sion, and was deposited in the place assigned for it, the singers joined in the following chorus. This seems to be an allusion to a military triumph. The conqueror was placed on a very elevated chariot. Led captivity captive] The conquered kings and generals were usually tied behind the chariot of the conqueror-bound to it, bound together, and walked after it, to grace the triumph of the victor. Thou hast received gifts for men] "And gave gifts unto men;" Ephesians 4:8. At such times the conqueror threw money among the crowd. Thou hast received gifts among men, באדם baadam, IN MAN, in human nature; and God manifest in…
Read AdamClarke on Psalms 68 →CambridgeThe Cambridge Bible for Schools and Colleges18. Thou hast ascended on high] Lit. thou hast gone up to the height. Cp. Psalms 147:5. ‘The height’ elsewhere means heaven, though we find such a phrase as ‘the height of Zion’ (Jeremiah 31:12).Probably the poet did not make any sharp distinction between the triumphant return of Jehovah to heaven (as we speak), and the triumphant procession to His earthly abode which was the symbol of it. thou hast led captivity captive] For the phrase cp. Judges 5:12. ‘Captivity’ is not, as the English reader might suppose, a personification of the hostile powers which had led Israel captive, but the abstract for the concrete, equivalent to a body of captives. To obviate misunderstanding, R.V. gives ‘thy…
Read Cambridge on Psalms 68 →Albert Barnes1798–1870Barnes' Notes on the BibleThou hast ascended on high - That is, Thou hast gone up to the high place; to thy throne; to thine abode.
Read Albert Barnes on Psalms 68 →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
You have ascended on high; You have led captives away. You have received gifts from men, even from the rebellious, that the LORD God may dwell there.
You have ascended on high. You have led away captives. You have received gifts among people, yes, among the rebellious also, that Yah God might dwell there.
You have ascended on high; You have led captives away. You have received gifts from men, even from the rebellious, that the LORD God may dwell there.
You ascend on high, you have taken many captives. You receive tribute from men, including even sinful rebels. Indeed the Lord God lives there!
Tyndale line
Thou hast ascended on high, thou hast led captivity captive: thou hast received gifts for men; yea, for the rebellious also, that the LORD God might dwell among them.
Thou hast ascended on high, thou hast led away captives; Thou hast received gifts among men, Yea, among the rebellious also, that Jehovah God might dwell with them.
Thou hast ascended on high, thou hast led thy captivity captive; thou hast received gifts among men, yea, among the rebellious also, that the LORD God might dwell with them.
Thou hast ascended on high, thou hast led captivity captive: thou hast received gifts for men; yes, for the rebellious also, that the LORD God might dwell among them .
Thou art gone vp on high: thou hast led captiuitie captiue, and receiued giftes for men: yea, euen the rebellious hast thou led, that the Lord God might dwell there.
Strictly literal
Thou hast ascended on high, thou hast led captivity captive: thou hast received gifts in Man, and even [for] the rebellious, for the dwelling [there] of Jah Elohim.
Thou hast ascended on high, Thou hast taken captive captivity, Thou hast taken gifts for men, That even the refractory may rest, O Jah God.
You have ascended on high, || You have taken captivity captive, || You have taken gifts for men, || That even the stubborn may rest, O YAH God.
(68:19) Thou didst ascend on high, lead away captives, receive gifts among men, yea, even the rebellious, to dwell among them. O Lord God.
You have ascended on high; you have led away captives; you have received gifts from among men, even from those who fought against you, so that you, Yahweh God, might live there.
From the Latin
And turn not away thy face from thy servant: for I am in trouble, hear me speedily.
Simplified
As you ascended to your high throne you led a procession of prisoners. You received gifts from the people, even from those who had rebelled against the home of the Lord God.
You have gone up on high, taking your prisoners with you; you have taken offerings from men; the Lord God has taken his place on the seat of his power.
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 aligns with the Septuagint in most of its wording, with 9 of the 12 words matched. The Dead Sea Scrolls contain 8 words of the verse, indicating a strong consistency in the text, despite some editorial restorations.
עָ֘לִ֤יתָ לַמָּר֨וֹם׀ שָׁ֘בִ֤יתָ שֶּׁ֗בִי לָקַ֣חְתָּ מַ֭תָּנוֹת בָּאָדָ֑ם וְאַ֥ף ס֝וֹרְרִ֗ים לִשְׁכֹּ֤ן׀ יָ֬הּ אֱלֹהִֽים׃
9 of the 12 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.
רכב אלוהים [רבתים] [אלפי] [שנאן] [אדני] [ב׳ם] [סיני]
8 words of the verse are on this fragment — 1 partly restored, 6 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 68:18
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.
The Hebrew word עָלָה (alah) means 'to ascend' and encompasses a wide range of meanings, including going up, climbing, and rising in various contexts such as personal, natural, and spiritual. It can refer to actions involving people, animals, vegetation, and even thoughts, and includes nuances of being exalted or offering sacrifices. The word is built from a primitive root and appears in various grammatical forms, indicating different aspects of ascent or elevation.
עָלָה 890 vb. go up, ascend, climb
Qal
of persons, go up, ascend, in local relations
go up, in personal relations
of animals, go or come up
of vegetation, spring up, grow, shoot forth
of natural phenom., go up, rise
of inanimate things, instead of passive construction
of thoughts
come up before God, arrogance
go up, extend, of boundary
excel
Niph.
be brought up
be taken up
pass., be taken up, away
reflex., take oneself away from, get up from
reflex.: take oneself away
be exalted, of God
Hiph.
bring up persons
in personal relations
bring up animals
cause to ascend
mentally
offer a present; bring up tithe to
exalt
cause to ascend (in flame), offer sacrifice
Hoph.
be carried away
be taken up into, inserted in
be offered
Hithp. lift oneself
base
H5927 עָלָה go up, ascend, climb .. of persons, go up, ascend, in local relations
. go up, in personal relations
. of animals, go or come up
. of vegetation, spring up, grow, shoot forth
. of natural phenom., go up, rise
. of inanimate things, instead of passive construction
. of thoughts
. come up before God, arrogance
. go up, extend, of boundary
. excel
. . . be brought up
. be taken up
. . pass., be taken up, away
. reflex., take oneself away from, get up from
. reflex.: take oneself away
. be exalted, of God
. . bring up persons
. in personal relations
. bring up animals
. cause to ascend
. mentally
. offer a present; bring up tithe to
. exalt
. cause to ascend (in flame), offer sacrifice
. . be carried away
. be taken up into, inserted in
. be offered
. lift oneself
5927 `alah aw-law'
a primitive root; to ascend, intransitively (be high) or
actively (mount); used in a great variety of senses, primary
and secondary, literal and figurative (as follow):--arise
(up), (cause to) ascend up, at once, break (the day) (up),
bring (up), (cause to) burn, carry up, cast up, + shew, climb
(up), (cause to, make to) come (up), cut off, dawn, depart,
exalt, excel, fall, fetch up, get up, (make to) go (away, up);
grow (over) increase, lay, leap, levy, lift (self) up, light,
(make) up, X mention, mount up, offer, make to pay, + perfect,
prefer, put (on), raise, recover, restore, (make to) rise
(up), scale, set (up), shoot forth (up), (begin to) spring
(up), stir up, take away (up), work.
עָלָה (a.lah) — to ascend: rise.
: rise/go
1) to go up, ascend, climb
1a) (Qal)
1a1) to go up, ascend
1a2) to meet, visit, follow, depart, withdraw, retreat
1a3) to go up, come up (of animals)
1a4) to spring up, grow, shoot forth (of vegetation)
1a5) to go up, go up over, rise (of natural phenomenon)
1a6) to come up (before God)
1a7) to go up, go up over, extend (of boundary)
1a8) to excel, be superior to
1b) (Niphal)
1b1) to be taken up, be brought up, be taken away
1b2) to take oneself away
1b3) to be exalted
1c) (Hiphil)
1c1) to bring up, cause to ascend or climb, cause to go up
1c2) to bring up, bring against, take away
1c3) to bring up, draw up, train
1c4) to cause to ascend
1c5) to rouse, stir up (mentally)
1c6) to offer, bring up (of gifts)
1c7) to exalt
1c8) to cause to ascend, offer
1d) (Hophal)
1d1) to be carried away, be led up
1d2) to be taken up into, be inserted in
1d3) to be offered
HVqp2ms — Verb · Qal · perfect second person masculine singularHVqp2ms
מָרוֹם (marowm) means 'height' and encompasses both concrete and abstract uses, referring to elevated places, elevation, and even pride. It can describe physical heights or be used figuratively for dignity and nobility. The word is poetically used in the Old Testament, with its root linked to the concept of altitude.
מָרוֹם n.m. height (poet.)
height, elevation (concr.), elevated place
alone = height of heaven
adv. fig., = proudly
fig. of nobles
base
H4791 מָרוֹם height (poet.)
4791 marowm maw-rome'
from 7311; altitude, i.e. concretely (an elevated place),
abstractly (elevation, figuratively (elation), or adverbially
(aloft):--(far) above, dignity, haughty, height, (most, on)
high (one, place), loftily, upward.
see HEBREW for 07311
מָרוֹם (ma.rom) — height.
1) height
1a) height, elevation, elevated place
1a1) in a high place (adv)
1b) height
1c) proudly (adv)
1d) of nobles (fig.)
HRd/Ncmsa — Preposition · noun common masculine singular absoluteHRd/Ncmsa
שָׁבָה (shabah) is a Hebrew verb meaning 'to take captive.' It has a range of uses, including to transport someone into captivity or to lead them away. The word appears in both the Qal and Niphal stems, indicating active and passive forms of taking or being taken captive.
שָׁבָה 47 vb. take captive
Qal take captive
Niph. be taken captive
base
H7617 שָׁבָה take captive
7617 shabah shaw-baw'
a primitive root; to transport into captivity:--(bring
away, carry, carry away, lead, lead away, take) captive(-s),
drive (take) away.
שָׁבָה (sha.vah) — to take captive.
1) to take captive
1a) (Qal)
1a1) to take captive
1a2) captive (participle)
1a3) to lead captive
1b) (Niphal) to be taken captive
HVqp2ms — Verb · Qal · perfect second person masculine singularHVqp2ms
kap'-tiv (shebhi, galah; aichmalotos and its derivatives): The frequent references in the Old Testament to captives as men forcibly deported (from the Hebrew root shabhah) or inhabiting a land foreign to them (from Hebrew galah) reflect the universal practice of the ancient world. The treatment of captives was sometimes barbarous (2Sa 8:2) but not always so (2Ki 6:21,22).
See further under ASSIR and WAR.
Figurative: Except in Job 42:10 the figurative use of the idea is confined to the New Testament, where reference is made to the triumphal reign of the Lord Jesus (Lu 4:18; Eph 4:8), or, on the other hand, to the power of the…
Captive
One taken in war. Captives were often treated with great cruelty and indignity (1 Kings 20:32; Josh. 10:24; Judg. 1:7; 2 Sam. 4:12; Judg. 8:7; 2 Sam. 12:31; 1 Chr. 20:3). When a city was taken by assault, all the men were slain, and the women and children carried away captive and sold as slaves (Isa. 20; 47:3; 2 Chr. 28:9-15; Ps. 44:12; Joel 3:3)…
A prisoner of war. Such were usually treated with great cruelty by the heathen nations. They were kept for slaves, and often sold; but this was a modification of the ancient cruelty, and a substitute for putting them to death Although the treatment of captives by the Jews seems sometimes to be cruel, it was very much milder than that of the heathen, and was mitigated, as far as possible in the circumstances, by their civil code.
שְׁבִי (shbiy) refers to captivity or captives, encompassing both the state of being captured and the individuals who are captured. It is derived from the root that conveys the idea of being exiled or taken away. The term can be used to describe both abstract and concrete forms of captivity, including prisoners and booty.
שְׁבִי n.m. captivity, captives (coll.)
base
[שָׁבִי adj. vel n.m. whence] שְׁבִיָּה n.f. captive
base
H7628a שְׁבִי captivity, captives (coll.) H7628b שָׁבִי adj. vel n. m. whence שְׁבִיָּה n. f. captive
7628 shbiy sheb-ee'
from 7618; exiled; captured; as noun, exile (abstractly or
concretely and collectively); by extension,
booty:--captive(-ity), prisoners, X take away, that was
taken.
see HEBREW for 07618
שְׁבִי (she.vi) — captivity.
1) captivity, captives
1a) (state of) captivity
1b) (act of) capture
1c) captives
שָׁבִי (sh.vi) — captive.
captive
HNcmsa — Noun common · masculine singular absoluteHNcmsa
The Hebrew word לָקַח (*laqach*) means 'to take' and encompasses a wide range of actions, including to receive, seize, capture, and carry away. It can refer to taking something in hand, taking a wife, or even taking vengeance. The verb has various forms indicating different nuances, such as being taken away or captured.
לָקַח 965 vb. take
Qal
take, take in hand
take and carry along with oneself
take from, or out of
take, carry away
take away from, so as to deprive of
esp. take away life
take to or for a person
take up, upon = put upon
= fetch
take = lead, conduct (with or without contact)
take = capture, seize
take = carry off
in phr. take vengeance
Niph.
be captured, of ark
be taken away, removed
be taken, brought unto
Pu.
be taken from, out of
= be stolen from
be taken captive
be taken away, removed
Hoph.
be taken, brought unto
be taken out of
be taken away from
Hithp. lit. fire taking hold of itself, of lightning
base
H3947 לָקַח take .. take, take in hand
. take and carry along with oneself
. . take from, or out of
. take, carry away
. take away from, so as to deprive of
. esp. take away life
. take to or for a person
. take up, upon = put upon
. = fetch
. take = lead, conduct (with or without contact)
. take = capture, seize
. take = carry off
. in phr. take vengeance
. . be captured, of ark
. be taken away, removed
. be taken, brought unto
. . be taken from, out of
. = be stolen from
. be taken captive
. be taken away, removed
. . be taken, brought unto
. be taken out of
. be taken away from
. lit. fire taking hold of itself, of lightning
3947 laqach law-kakh'
a primitive root; to take (in the widest variety of
applications):--accept, bring, buy, carry away, drawn, fetch,
get, infold, X many, mingle, place, receive(-ing), reserve,
seize, send for, take (away, -ing, up), use, win.
לָקַח (la.qach) — to take: take.
: take
1) to take, get, fetch, lay hold of, seize, receive, acquire, buy, bring, marry, take a wife, snatch, take away
1a) (Qal)
1a1) to take, take in the hand
1a2) to take and carry along
1a3) to take from, take out of, take, carry away, take away
1a4) to take to or for a person, procure, get, take possession of, select, choose, take in marriage, receive, accept
1a5) to take up or upon, put upon
1a6) to fetch
1a7) to take, lead, conduct
1a8) to take, capture, seize
1a9) to take, carry off 1a10) to take (vengeance)
1b) (Niphal)
1b1) to be captured
1b2) to be taken away, be removed
1b3) to be taken, brought unto
1c) (Pual)
1c1) to be taken from or out of
1c2) to be stolen from
1c3) to be taken captive
1c4) to be taken away, be removed
1d) (Hophal)
1d1) to be taken unto, be brought unto
1d2) to be taken out of
1d3) to be taken away
1e) (Hithpael)
1e1) to take hold of oneself
HVqp2ms — Verb · Qal · perfect second person masculine singularHVqp2ms
מַתָּנָה (mattanah) means 'gift' and can refer to a present or a sacrificial offering in a positive sense, while it may also imply a bribe in a negative context. It is derived from the related word מַתָּן (mattan). The Aramaic equivalent is מַתְּנָא (mattna), also meaning 'gift'.
מַתָּנָה n.f. gift
base
H4979 מַתָּנָה gift
4979 mattanah mat-taw-naw'
feminine of 4976; a present; specifically (in a good sense),
a sacrificial offering, (in a bad sense) a bribe:--gift.
see HEBREW for 04976
מַתָּנָה (mat.ta.nah) — gift.
gift
Aramaic equivalent: mat.t.na (מַתְּנָא "gift" H4978)
HNcfpa — Noun common · feminine plural absoluteHNcfpa
Have been common from the earliest times as tokens of affection, honor, or respect. The dues to a king were often rendered in this form, 1Sa 10:27 Isa 36:16; and men of high position were approached with presents, Ge 43:11 Jud 6:18 1Sa 9:7 1Ki 14:3. Kings made gifts of garments to those they wished to honor, Ge 45:22,23 1Sa 18:4; and of treasures to other princes, out of esteem or of fear, 2Ki 16:8 18:14
אָדָם (adam) refers to 'man' or 'mankind,' encompassing both individual humans and the species as a whole. It is also the name of the first man in the Bible, Adam, who is mentioned in various verses, including Genesis 2:19. The term can denote a city in the Jordan valley as well. The entries indicate a range of meanings, but there is no significant disagreement among them.
אָדָם 560 n.m. Gn 1:27 man, mankind
a man = human being
coll. man, mankind
n.pr.m. Adam, first man (without art.)
n.pr.loc. city in Jordan valley (as built?)
base
H120 אָדָם man, mankind . a man = human being
. coll. man, mankind
120 'adam aw-dawm'
from 119; ruddy i.e. a human being (an individual or the
species, mankind, etc.):--X another, + hypocrite, + common
sort, X low, man (mean, of low degree), person.
see HEBREW for 0119
אָדָם (a.dam) — man.
1) man, mankind
1a) man, human being
1b) man, mankind (much more frequently intended sense in OT)
1c) Adam, first man
1d) city in Jordan valley
אָדָם (a.dam) — the man (Adam).
The first named man living at the time before the Flood, first mentioned at Gen.2.19;
married to Eve (H2332);
father of: Cain (H7014B), Abel (H1893) and Seth (H8352); also translated "man" at Gen.2.19,21,23; 3.8,9,20; 5.2; "mankind" at Deu.32.8; "others" at Job.31.33;
Another spelling of a.dam (אָדָם "Adam" H0121)
man, human being
HRd/Ncmsa — Preposition · noun common masculine singular absoluteHRd/Ncmsa
The Hebrew word אַף (aph) is a conjunction that indicates addition, often implying something greater. It can mean 'also,' 'yea,' or 'though,' and is used to connect ideas in a sentence. The entries highlight its use as both an adverb and conjunction, with a focus on its additive nature.
אַף conj. denoting addition, esp. of something greater, also, yea
base
H637 אַף conj. denoting addition, esp. of something greater, also, yea
637 'aph af
a primitive particle; meaning accession (used as an adverb or
conjunction); also or yea; adversatively though:--also, +
although, and (furthermore, yet), but, even, + how much less
(more, rather than), moreover, with, yea.
אַף (aph) — also.
conj (denoting addition, esp of something greater)
1) also, yea, though, so much the more
adv
2) furthermore, indeed
Aramaic equivalent: aph (אַף "also" H0638)
HC/Tj — Conjunction · particleHC/Tj
סָרַר (sa.rar) is a Hebrew verb meaning to be stubborn or rebellious. It describes a moral turning away or refusal to obey, encompassing notions of backsliding and being refractory. The entries consistently highlight its use in contexts of rebellion and stubbornness, but do not provide specific verse references.
סָרַר vb. be stubborn, rebellious
base
H5637 סָרַר be stubborn, rebellious
5637 carar saw-rar'
a primitive root; to turn away, i.e. (morally) be
refractory:--X away, backsliding, rebellious, revolter(-ing),
slide back, stubborn, withdrew.
סָרַר (sa.rar) — to rebel.
1) to rebel, be stubborn, be rebellious, be refractory
1a) (Qal)
1a1) to be stubborn
1a2) stubborn, rebel (subst)
HVqrmpa — Verb · Qal · participle (active) masculine pluralHVqrmpa
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…
שָׁכַן (shakan) is a Hebrew verb meaning to settle down, abide, or dwell. It encompasses various forms of residing, both literally and figuratively, and includes nuances of establishing or causing to dwell. The entries indicate its use in different grammatical forms, such as Qal, Piel, and Hiphil, which express actions related to dwelling and establishing habitation.
שָׁכַן, שָׁכֵ֑ן 129 vb. settle down, abide, dwell
Qal
settle down to abide
abide, dwell
Pi.
make settle down, establish
make to dwell
Hiph.
lay
cause birds to settle
cause to dwell
base
H7931 שָׁכַן, שָׁכֵ֑ן settle down, abide, dwell
7931 shakan shaw-kan'
a primitive root (apparently akin (by transmission) to 7901
through the idea of lodging; compare 5531, 7925); to reside or
permanently stay (literally or figuratively):--abide,
continue, (cause to, make to) dwell(-er), have habitation,
inhabit, lay, place, (cause to) remain, rest, set (up).
see HEBREW for 05531
see HEBREW for 07925
שָׁכַן (sha.khan) — to dwell.
1) to settle down, abide, dwell, tabernacle, reside
1a) (Qal)
1a1) to settle down to abide
1a2) to abide, dwell, reside
1b) (Piel)
1b1) to make settle down, establish
1b2) to make or cause to dwell
1c) (Hiphil)
1c1) to lay, place, set, establish, settle, fix
1c2) to cause to dwell or abide
Aramaic equivalent: she.khan (שְׁכֵן "to dwell" H7932)
HR/Vqcc — Preposition · verb qal infinitive construct commonHR/Vqcc
dwel:
(1) In the Old Testament "dwell" is a translation of 9 words, of which by far the most frequent is yashabh, "to sit down," translated "dwell" over 400 times (Ge 4:20; Jos 20:4; 1Ch 17:1,4,5, etc.); also very frequently "sit," and sometimes "abide," "inhabit," "remain." Another word often rendered "dwell" is shakhan or shakhen ("to settle down"), from which is derived the rabbinic word shekhinah (literally, "that which dwells"), the light on the mercy-seat which symbolized the Divine presence (Ex 25:8, etc.). In order to avoid appearing to localize the Divine Being, wherever God is said to "dwell" in a place, the Targum renders that He "causes His Shekinah to dwell"…
Dwell
Tents were in primitive times the common dwellings of men. Houses were afterwards built, the walls of which were frequently of mud (Job 24:16; Matt. 6:19, 20) or of sun-dried bricks.
God “dwells in light” (1 Tim. 6:16; 1 John 1:7), in heaven (Ps. 123:1), in his church (Ps. 9:11; 1 John 4:12). Christ dwelt on earth in the days of his humiliation (John 1:14). He now dwells in the hearts of his people (Eph.…
יָהּ (Yahh) is a shortened form of יהוה (YHWH), meaning 'LORD.' It appears in early Hebrew poetry and is often found in names ending with '-iah' or '-jah.' The entries confirm its use as a sacred name, but do not provide specific verse references.
יָהּ 60 n.pr.dei contr. fr. יהוה, first appears in early poems
base
H3050 יָהּ n. pr. dei contr. fr. יהוה, first appears in early poems
3050 Yahh yaw
contraction for 3068, and meaning the same; Jah, the sacred
name:--Jah, the Lord, most vehement. Compare names in "-iah,"
"- jah."
see HEBREW for 03068
יָהּ (yah) — LORD.
A shortened form of the name ye.ho.vah (יהוה "LORD" H3068)
used in many compounds as the letters 'Je' or 'jah'
HNpm — Noun proper masculineHNpm
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)
N-mp — 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…