Psalms 68:5 — Word Study
WLCאֲבִ֣י יְ֭תוֹמִים וְדַיַּ֣ן אַלְמָנ֑וֹת אֱ֝לֹהִ֗ים בִּמְע֥וֹן קָדְשֽׁוֹ׃
BSA[is] Godʼĕlôhîym [Elohim, the supreme Judge and Protector]
| Greek | English | Parsing |
|---|---|---|
| אֲבִ֣י | [is] a father of | Noun common, masculine singular construct |
| יְ֭תוֹמִים | fatherless ones | Noun common, masculine plural absolute |
| וְדַיַּ֣ן | and a judge of | Conjunction, noun common masculine singular construct |
| אַלְמָנ֑וֹת | widows | Noun common, feminine plural absolute |
| אֱ֝לֹהִ֗ים | God | Noun common, masculine plural absolute |
| בִּמְע֥וֹן | in [the] dwelling place of | Preposition, noun common masculine singular construct |
| קָדְשֽׁוֹ׃ | holiness his | Noun common masculine singular construct, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | A father of the fatherless, and a defender of the widows, is God in His holy habitation. |
| KJV | A father of the fatherless, and a judge of the widows, is God in his holy habitation. |
| ASV | A father of the fatherless, and a judge of the widows, Is God in his holy habitation. |
| YLT | Father of the fatherless, and judge of the widows, [Is] God in His holy habitation. |
| WEB | A father of the fatherless, and a defender of the widows, is God in his holy habitation. |
| BBE | A father to those who have no father, a judge of the widows, is God in his holy place. |
The translations agree on the core message of God's protective nature in this verse.
The main clause presents God's identity and roles, while the subordinate phrase indicates His dwelling place.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectהוּא
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 68:5
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 Care for the Vulnerablegenerated
Psalm 68:5 illustrates God's compassionate nature, portraying Him as a father to the fatherless and a defender of widows. This verse emphasizes His protective role in society, particularly for those who are marginalized and in need of care. The surrounding verses further highlight God's power and His role in guiding and providing for His people, reinforcing the theme of divine protection and justice.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 10:14–18 | But You have regarded trouble and grief; You see to repay it by Your hand. The victim entrusts himself to You; You are the helper of the fatherless. |
| 2 | Psalm 82:3–4 | Defend the cause of the weak and fatherless; uphold the rights of the afflicted and oppressed. |
| 3 | Psalm 146:9 | The LORD protects foreigners; He sustains the fatherless and the widow, but the ways of the wicked He frustrates. |
| 4 | Job 31:16–17 | If I have denied the desires of the poor or allowed the widow’s eyes to fail, |
| 5 | Jeremiah 49:11 | Abandon your orphans; I will preserve their lives. Let your widows trust in Me.” |
The Treasury of Scripture Knowledge — 19 references, hung on the phrase they belong to
The Key Word — אֱלֹהִים, 'E.lo.Himgenerated
The word אֲבִי (avi) means 'father' and signifies a paternal relationship, whether literal or figurative. It conveys authority and care, particularly in the context of God's relationship with His people.
In this verse, God is described as a father to the fatherless, indicating His role as a protector and provider for orphans. This highlights the importance of caring for those who are vulnerable and without support.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, so the BSB is the wording every comparison below is made against.
Sentence Structuregenerated
The finite verb is אֱלֹהִים (elohim), which serves as the subject of the sentence. It is followed by a noun phrase that describes God's roles: a father of the fatherless and a judge of the widows.
The structure emphasizes God's identity and His compassionate actions toward those in need, with the phrases describing His roles clearly linked to His character.
Septuagint Backgroundgenerated
The Septuagint translates אֱלֹהִים as αὐτοῦ (G846), indicating a direct connection to the divine authority and care inherent in the Hebrew term. This choice reflects a consistent understanding of God's protective nature.
The translation maintains the essence of the Hebrew text, emphasizing God's role as a protector and provider for the vulnerable.
In plain words — the whole versegenerated
Psalm 68:5 describes God as a father to orphans and a defender of widows, emphasizing His care for those who are vulnerable. This verse highlights God's protective nature and His role in providing for the needs of the marginalized.
Frequently Asked Questionsgenerated
This means that God takes special care of orphans, providing them with protection and support, similar to how a father would care for his children.
God is described as a defender of widows to highlight His concern for vulnerable women who may be left without support after losing their husbands.
This verse reflects God's character as compassionate and just, showing that He cares deeply for those who are often overlooked in society.
We can learn the importance of caring for those in need and advocating for the vulnerable in our communities, following God's example.
Reflection Questionsgenerated
- In what ways can I support orphans and widows in my community?
- How can I reflect God's compassion in my interactions with others?
- What actions can I take to advocate for those who are vulnerable?
- How does understanding God as a protector change my view of His character?
The early church on this verse — how the Fathers read it
Augustine of Hippo comments on this psalm, emphasizing God's care for His people and the call to worship Him.
"Exult ye in the sight of Him," O you to whom has been said, "Sing ye to God, psalm ye to the name of Him, a way make ye to Him that has ascended above the setting," also "exult in the sight of Him:" as if "sorrowful,Early Church Fathers on Psalms 68 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Psalms 68:5 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleA father of the fatherless,.... In a literal sense, so as to show mercy to them, take care of then), and protect them; and this is a character which the great God often assumes, partly to express his
Read John Gill on Psalms 68 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryA father of the fatherless, and a judge of the widows, is God in his holy habitation. A father of the fatherless, and a judge of the widows, (is) God.
Read Robert Jamieson on Psalms 68 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleHe now enters upon some of the matters or reasons for which God is to be extolled; whereof this is one, that he is the patron of such as are injured and oppressed, and have not power to help themselves. In his holy habitation; either in his tabernacle, or in heaven. Though he dwells there, yet the eyes of his fatherly providence and care run to and fro to help his people when they are distressed.
Read Matthew Poole on Psalms 68 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 68:5 A father of the fatherless, and a judge of the widows, [is] God in his holy habitation.Ver. 5. A father of the fatherless, &c.] Pupillorum pater, et viduarum vindex, a title that God much glorieth in; and although he rideth upon the heavens, and is higher than the highest, yet so low stoopeth he to our meanness; neither will he leave his people orphans or comfortless, John 14:18, for God is in his holy habitation] Not in heaven only, but in and with his Church on earth; the ark and mercy seat were never sundered.
Read John Trapp on Psalms 68 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(5) The LXX. and Vulg. prefix to this verse, “They shall be troubled by the face of Him who is,” &c, which seems to indicate that the abrupt introduction of this description of God is due to some loss in the text. A father of the fatherless, and a judge of the widows.—These epithets of God seem to have become at a very early period almost proverbial.
Read Charles John Ellicott on Psalms 68 →CambridgeThe Cambridge Bible for Schools and Colleges5. The orphan and the widow are typical examples of the friendless and unprotected who are under God’s special guardianship (Psalms 10:14; Psalms 146:9; Hosea 14:3). They are the subjects of a special clause in the earliest legislation (Exodus 22:22 ff.), which is reechoed by the latest of the prophets (Malachi 3:5). Cp. Isaiah 1:17; Isaiah 1:23. his holy habitation] Not the temple but heaven, whence He ‘looks down’ to bless His people (Deuteronomy 26:15), and rules the world, espousing the cause of the humblest, whom men are most prone to despise. For the phrase cp. Jeremiah 25:30; Zechariah 2:13; 2 Chronicles 30:27. In Isaiah 63:15 a different Heb. word is used.
Read Cambridge on Psalms 68 →Albert Barnes1798–1870Barnes' Notes on the BibleA father of the fatherless - Or, of orphans. Compare Psalms 10:14, Psalms 10:18. That is, God takes the place of the parent.
Read Albert Barnes on Psalms 68 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible5. Father of the fatherless—This fatherly tenderness toward the most helpless of our race is “Jah’s” especial honour, while coupled with the character of a righteous judge, as in the next sentence.
Read Daniel Denison Whedon 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
A father of the fatherless, and a defender of the widows, is God in His holy habitation.
A father of the fatherless, and a defender of the widows, is God in his holy habitation.
A father of the fatherless and a defender of widows is God in His holy habitation.
He is a father to the fatherless and an advocate for widows. God rules from his holy palace.
Tyndale line
A father of the fatherless, and a judge of the widows, is God in his holy habitation.
A father of the fatherless, and a judge of the widows, Is God in his holy habitation.
A father of the fatherless, and a judge of the widows, is God in his holy habitation.
A father of the fatherless, and a judge of the widows, is God in his holy habitation.
He is a Father of the fatherlesse, and a Iudge of the widowes, euen God in his holy habitation.
Strictly literal
A father of the fatherless, and a judge of the widows, is God in his holy habitation.
Father of the fatherless, and judge of the widows, [Is] God in His holy habitation.
Father of the fatherless, and judge of the widows, || [Is] God in His holy habitation.
(68:6) A father of the fatherless, and a judge of the widows, is God in his holy habitation.
A father of the fatherless, a judge of the widows, is God in the holy place where he lives.
From the Latin
They are multiplied above the hairs of my head, who hate me without cause. My enemies are grown strong who have wrongfully persecuted me: then did I pay that which I took not away.
Simplified
He is a father to the orphans, a protector of widows. This is who God is, who lives in his holy place.
A father to those who have no father, a judge of the widows, is God in his holy place.
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the MACULA Hebrew treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran
The Masoretic Text and the Septuagint agree closely on this verse, with all seven words matched. The Dead Sea Scrolls, however, show some damage, with two words partly restored and nine supplied by an editor, indicating a lack of complete text.
אֲבִ֣י יְ֭תוֹמִים וְדַיַּ֣ן אַלְמָנ֑וֹת אֱ֝לֹהִ֗ים בִּמְע֥וֹן קָדְשֽׁוֹ׃
7 of the 7 words are matched. This is the word-by-word correspondence, not the Septuagint's own sentence — its word order and its articles are its own.
[שירו] [לאלהים] [זמרו] [שמ׳ו] [סלו] [לרכב] [בערבות] [ביה] שמ׳ו ועלזו [לפני׳ו]
nothing on the leather here — 2 partly restored, 9 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 68:5
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.
אָב (av) means 'father' and encompasses various roles such as the literal father of an individual, God as the father of His people, and the head of a household or clan. It can also refer to an ancestor, originator of a profession, or a figure of respect and protection. Notably, it can imply a ruler or chief in later contexts.
אָב 1101 n.m. father
father of individual
of God as father of his people
head of household, family or clan
ancestor
originator or patron of a class, profession, or art
fig. of producer, generator
fig. of benevolence & protection
term of respect & honor
specif., ruler, chief (late)
base
H1 אָב father . father of individual
. of God as father of his people
. head of household, family or clan
. ancestor
. originator or patron of a class, profession, or art
. fig. of producer, generator
. fig. of benevolence & protection
. term of respect & honor
. specif., ruler, chief (late)
1 'ab awb
a primitive word; father, in a literal and immediate, or
figurative and remote application):--chief,
(fore-)father(-less), X patrimony, principal. Compare names
in "Abi-".
אָב (av) — father.
1) father of an individual
2) of God as father of his people
3) head or founder of a household, group, family, or clan
4) ancestor
4a) grandfather, forefathers - of person
4b) of people
5) originator or patron of a class, profession, or art
6) of producer, generator (fig.)
7) of benevolence and protection (fig.)
8) term of respect and honour
9) ruler or chief (spec.)
Also means: av (אַב "father" H0002)
אָב (av) — (Huram)-abi.
A man living at the time of United Monarchy, first mentioned at 1Ki.7.13; also called Huram-abi (KJV: "Huram my father's") at 2Ch.2.13; 4.16;
Combined with chi.ram (חִירָם "Hiram" H2438H)
אָב (av) — father of.
The father of Gibeon, also known as Abiel - a man of the tribe of Benjamin living at the time of United Monarchy, first mentioned at 1Sa.9.1;
son of: Zeror (H6872C); married to Maacah (H4601N);
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…
יָתוֹם (yathowm) means 'orphan' and is derived from a root that suggests loneliness or bereavement. The term specifically refers to a fatherless child or a bereaved person. All entries consistently define it in this way, with no significant disagreement among the lexicons.
יָתוֹם n.[m.] orphan
base
H3490 יָתוֹם orphan
3490 yathowm yaw-thome'
from an unused root meaning to be lonely; a bereaved
person:--fatherless (child), orphan.
יָתוֹם (ya.tom) — orphan.
an orphan, fatherless
HNcmpa — Noun common · masculine plural absoluteHNcmpa
דַּיָּן (dayan) means 'judge' and is derived from the root word for judging, דָּן (dan). It covers the role of a judge or advocate in legal contexts. The term appears in various texts, but specific verses are not mentioned in the entries.
דַּיָּן n.m. judge
base
H1781 דַּיָּן
1781 dayan dah-yawn'
from 1777; a judge or advocate:--judge.
see HEBREW for 01777
דַּיָּן (day.yan) — judge.
a judge
Aramaic equivalent: day.yan (דַּיָּן "judge" H1782)
HC/Ncmsc — Conjunction · noun common masculine singular constructHC/Ncmsc
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…
The Hebrew word אַלְמָנָה (*almanah*) means 'widow' and is derived from the root of another word. It can also refer to a desolate place, such as a desolate house or palace. The entries consistently emphasize its primary meaning as 'widow'.
אַלְמָנָה 61 n.f. widow
base
H490 אַלְמָנָה widow
490 'almanah al-maw-naw'
fem of 488; a widow; also a desolate place:--desolate house
(palace), widow.
see HEBREW for 0488
אַלְמָנָה (al.ma.nah) — widow.
widow
HNcfpa — Noun common · feminine plural absoluteHNcfpa
Widows
To be treated with kindness (Ex. 22:22; Deut. 14:29; 16:11, 14; 24:17, 19-21; 26:12; 27:19, etc.). In the New Testament the same tender regard for them is inculcated (Acts 6:1-6; 1 Tim. 5:3-16) and exhibited.
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)
Prep | 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…
מָעוֹן (ma`own) refers to a dwelling or habitation, encompassing places like homes for people and lairs for animals. It can also denote a refuge or asylum. The word is derived from a root associated with the concept of an abode, and it appears in contexts related to both divine and human residences.
מָעוֹן n.[m.] dwelling, habitation
base
H4583 מָעוֹן dwelling, habitation
4583 ma`own maw-ohn'
or maiyn (1 Chronicles 4:41) {maw-een'}; from the same as
5772; an abode, of God (the Tabernacle or the Temple), men
(their home) or animals (their lair); hence, a retreat
(asylum):--den, dwelling((-)place), habitation.
see HEBREW for 05772
מָעוֹן (ma.on) — habitation.
1) dwelling, habitation, refuge
1a) lair, refuge (of jackals)
1b) dwelling
HR/Ncmsc — Preposition · noun common masculine singular constructHR/Ncmsc
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…
קֹ֫דֶשׁ (qodesh) refers to the concepts of apartness, sacredness, and holiness. It can denote a sacred place or thing, such as the Most Holy Place or a sanctuary. The term emphasizes the idea of being set apart, whether in relation to God, places, or objects.
קֹ֫דֶשׁ 469 n.m. apartness, sacredness
base
H6944 קֹ֫דֶשׁ apartness, sacredness
6944 qodesh ko'-desh
from 6942; a sacred place or thing; rarely abstract,
sanctity:--consecrated (thing), dedicated (thing), hallowed
(thing), holiness, (X most) holy (X day, portion, thing),
saint, sanctuary.
see HEBREW for 06942
קֹ֫דֶשׁ (qo.desh) — holiness.
1) apartness, holiness, sacredness, separateness
1a) apartness, sacredness, holiness
1a1) of God
1a2) of places
1a3) of things
1b) set-apartness, separateness
קֹ֫דֶשׁ (qo.desh) — Most Holy Place.
This name means apartness, holiness, sacredness
Also named: hagion (ἅγιον "Most Holy Place" G0039H)
קֹ֫דֶשׁ (qo.desh) — (Way of) Holiness.
Combined with de.rekh (דֶּ֫רֶךְ "Way" H1870H)
This name means apartness, holiness, sacredness
קֹ֫דֶשׁ (qo.desh) — Holy Place.
This name means apartness, holiness, sacredness
Also named: hagion (ἅγιον "Holy Place" G0039)
HNcmsc/Sp3ms — Noun common masculine singular construct · suffixHNcmsc/Sp3ms