Psalms 89:7 — Word Study
WLCאֵ֣ל נַ֭עֲרָץ בְּסוֹד־ קְדֹשִׁ֣ים רַבָּ֑ה וְ֝נוֹרָ֗א עַל־ כָּל־ סְבִיבָֽיו׃
BSA◂Godʼêl [El, the powerful One]
| Greek | English | Parsing |
|---|---|---|
| אֵ֣ל | God | Noun common, masculine singular absolute |
| נַ֭עֲרָץ | [is] awesome | Verb, Niphal, participle (active) masculine singular |
| בְּסוֹד־ | in [the] council of | Preposition, noun common masculine singular construct |
| קְדֹשִׁ֣ים | [the] holy [ones] | |
| רַבָּ֑ה | much | |
| וְ֝נוֹרָ֗א | and to be feared | Conjunction, verb niphal participle (active) masculine singular |
| עַל־ | above | Preposition |
| כָּל־ | all | Noun common, masculine singular construct |
| סְבִיבָֽיו׃ | [those] around him | Noun common masculine plural construct, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | In the council of the holy ones, God is greatly feared, and awesome above all who surround Him. |
| KJV | God is greatly to be feared in the assembly of the saints, and to be had in reverence of all them that are about him. |
| ASV | A God very terrible in the council of the holy ones, And to be feared above all them that are round about him? |
| YLT | God is very terrible, In the secret counsel of His holy ones, And fearful over all surrounding Him. |
| WEB | a very awesome God in the council of the holy ones, to be feared above all those who are around him? |
| BBE | God is greatly to be feared among the saints, and to be honoured over all those who are about him. |
Where they part company is נַ֭עֲרָץ — see How Translations Differ.
The main verb is supported by a prepositional phrase and additional clauses that describe the setting and perception of God.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectכִּי
verbמִי
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 89:7
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 Greatness of God Among the Holy Onesgenerated
Psalm 89:7 describes God’s position in the assembly of the holy ones, highlighting that He is revered and feared above all. This verse emphasizes God's unmatched power and holiness, which evoke awe among the heavenly beings surrounding Him. It serves as a reminder of His authority and the respect He commands in the spiritual realm.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 76:7–11 | You alone are to be feared. When You are angry, who can stand before You? |
| 2 | Leviticus 10:3 | Then Moses said to Aaron, “This is what the LORD meant when He said: ‘To those who come near Me I will show My holiness, and in the sight of all the people I will reveal My glory.’” But Aaron remained silent. |
| 3 | Isaiah 6:2–7 | Above Him stood seraphim, each having six wings: With two wings they covered their faces, with two they covered their feet, and with two they were flying. |
| 4 | Isaiah 66:2 | Has not My hand made all these things? And so they came into being,” declares the LORD. “This is the one I will esteem: he who is humble and contrite in spirit, who trembles at My word. |
| 5 | Jeremiah 10:7–10 | Who would not fear You, O King of nations? This is Your due. For among all the wise men of the nations, and in all their kingdoms, there is none like You. |
The Treasury of Scripture Knowledge — 10 references, hung on the phrase they belong to
The Key Word — אֵל, 'elgenerated
The Hebrew word אֵל (*'el*) primarily means 'god' and conveys the idea of might or strength. It can refer to the one true God of Israel, as well as to other deities, angels, and mighty men. The entries highlight its use in various contexts, including nature and power, but do not present significant disagreement among lexicons.
In the Bible, 'el means strength or power, and is often used to refer to God or false gods. This concept is central to understanding the Bible's view of God.
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 main verb is נַ֭עֲרָץ, is awesome, which governs the entire sentence. It describes God’s position in the council of the holy ones, indicating His revered status among them.
The structure emphasizes the assembly's context with a prepositional phrase, בְּסוֹד־, in the council of, followed by a noun phrase, קְדֹשִׁ֣ים, the holy ones, indicating the setting of this reverence.
Septuagint Backgroundgenerated
The Septuagint uses the word ὅτι to translate אֵל, which indicates a direct acknowledgment of God’s power. This choice reflects a consistent understanding of God’s authority in the council of the holy ones.
The translation also captures the essence of reverence associated with God's presence, aligning closely with the Hebrew text.
In plain words — the whole versegenerated
Psalm 89:7 highlights God's fearsome nature in the assembly of the holy ones. It emphasizes that God is greatly revered and is awesome above all those who surround Him, illustrating His unmatched power and holiness.
Frequently Asked Questionsgenerated
It means that God's presence inspires awe and reverence among the holy beings, indicating His supreme power and authority.
The holy ones refer to angels or saints who are in the presence of God, acknowledging His greatness and authority.
God is described as awesome because His power and holiness are beyond human comprehension, evoking fear and reverence in those who are close to Him.
This verse emphasizes God's character as mighty and holy, showing that He is to be revered and feared, reflecting His divine nature.
Reflection Questionsgenerated
- In what ways do I recognize God's power in my life, similar to how the holy ones recognize Him?
- How can I cultivate a sense of reverence for God in my daily actions and thoughts?
- What does it mean for me to be part of a community that acknowledges God's greatness?
- How can I share the awe of God with others around me?
The early church on this verse — how the Fathers read it
Early church fathers comment on this verse to highlight God's fearsome nature and His authority among the righteous, providing insights into its theological implications.
O such strictness toward the righteous! O such abundant forgiveness toward the sinner! He finds so many different means, without himself changing, to keep the righteous in check and forgive the sinner,Early Church Fathers on Psalms 89 →
..."God is very greatly to be feared in the counsel of the righteous, and to be had in dread of all them that are round about Him" [Psalms 89:7].Early Church Fathers on Psalms 89 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Psalms 89:7 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleGod is greatly to be feared in the assembly of the saints,.... Which Jarchi and Kimchi understand of angels again, and render it "God is to be feared in the great assembly of them"; for they are a
Read John Gill on Psalms 89 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd the heavens shall praise thy wonders, O LORD: thy faithfulness also in the congregation of the saints.
Read Robert Jamieson on Psalms 89 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleGod is greatly to be feared; with a fear of reverence; for dread and terror have no place in those blessed mansions and holy spirits. In the assembly of the saints; to the whole society of angels, called saints, as . Them that are about him; the angels, which are always in his presence, and encompass his throne.
Read Matthew Poole on Psalms 89 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 89:7 God is greatly to be feared in the assembly of the saints, and to be had in reverence of all [them that are] about him.Ver. 7. God is greatly to be feared in the assembly, &c.] Heb. Daunting terrible in the secret of the saints very much. The holy angels make their addresses unto him with greatest reverence and self-abasement; for they know that he humbleth himself to behold things in heaven, Psalms 113:4-6. How much more, then, should we set ourselves to serve him with reverence and godly fear, since our God is a consuming fire! Hebrews 12:28-29.
Read John Trapp on Psalms 89 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(7) It is better to take this verse in apposition with the foregoing: “God sublime in the council of the holy ones, And terrible among those surrounding him.” For a picture of the court of heaven see Job 1:6.
Read Charles John Ellicott on Psalms 89 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 7. God is greatly to be feared] In all religious assemblies the deepest reverence for God should rest upon the people. Where this does not prevail, there is no true worship. While some come with a proper Scriptural boldness to the throne of grace, there are others who come into the presence of God with a reprehensible, if not sinful, boldness.
Read AdamClarke on Psalms 89 →CambridgeThe Cambridge Bible for Schools and Colleges5–18. The adoring recital of God’s attributes which follows here has a twofold purpose in relation to the subject of the Psalm. It is a plea with God, and it is an encouragement to Israel. His omnipotence guarantees His ability, His faithfulness is the pledge of His will, to perform His promises to David.
Read Cambridge on Psalms 89 →Albert Barnes1798–1870Barnes' Notes on the BibleGod is greatly to be feared - There is that in him which is suited to fill the mind with solemn feelings, and this is a proper state of mind with which to come before him.
Read Albert Barnes on Psalms 89 →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
In the council of the holy ones, God is greatly feared, and awesome above all who surround Him.
a very awesome God in the council of the holy ones, to be feared above all those who are around him?
In the council of the holy ones, God is greatly feared, and awesome above all who surround Him.
a God who is honored in the great angelic assembly, and more awesome than all who surround him?
Tyndale line
God is greatly to be feared in the assembly of the saints, and to be had in reverence of all them that are about him.
A God very terrible in the council of the holy ones, And to be feared above all them that are round about him?
A God very terrible in the council of the holy ones, and to be feared above all them that are round about him?
God is greatly to be feared in the assembly of the saints, and to be had in reverence by all them that are about him.
God is very terrible in the assemblie of the Saints, and to be reuerenced aboue all, that are about him.
Strictly literal
God is greatly to be feared in the council of the saints, and terrible for all that are round about him.
God is very terrible, In the secret counsel of His holy ones, And fearful over all surrounding Him.
God is very terrible, || In the secret counsel of His holy ones, || And fearful over all surrounding Him.
(89:8) God is greatly terrific in the secret council of the holy ones and fear-inspiring over all that are about him.
He is a God who is greatly honored in the council of the holy ones and is awesome among all who surround him.
From the Latin
For in thy wrath we have fainted away: and are troubled in thy indignation.
Simplified
The heavenly council are in awe of God; all who surround him are overwhelmed by him.
God is greatly to be feared among the saints, and to be honoured over all those who are about him.
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 of Psalms 89:7 reads, "אֵ֣ל נַ֭עֲרָץ בְּסוֹד־ קְדֹשִׁ֣ים רַבָּ֑ה וְ֝נוֹרָ֗א עַל־ כָּל־ סְבִיבָֽיו׃" which translates to "God is greatly feared in the council of the holy ones, and awesome above all who surround Him." The Septuagint agrees with the Masoretic Text in meaning and closely matches it word-for-word, although the order and articles may differ due to the nature of Greek syntax. The Samaritan Pentateuch and the Dead Sea Scrolls do not provide additional variants for this verse, confirming the consistency of the text across these witnesses.
אֵ֣ל נַ֭עֲרָץ בְּסוֹד־ קְדֹשִׁ֣ים רַבָּ֑ה וְ֝נוֹרָ֗א עַל־ כָּל־ סְבִיבָֽיו׃
9 of the 9 words are matched. This is the word-by-word correspondence, not the Septuagint's own sentence — its word order and its articles are its own.
Four traditions, not one. “On the leather” means the letters physically survive on the scroll, as against letters an editor has supplied to fill a hole in it — a restoration is a scholar’s reading, not a reading of the manuscript. Words in [square brackets] are supplied; the notes count them apart from what survives.
The map of this verse — what each word keeps company with
This is a map of two things, both counted rather than judged. Company kept: which words stand within three words of each of these, anywhere in the Hebrew Bible — the thicker the line, the more often the pair meet compared with chance. Built from: the words a word is made out of, taken from its own Strong’s entry. It is not a map of meaning: nothing here claims two words mean the same thing. Click any circle to see the numbers behind it.
Lexicons — every word in Psalms 89:7
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 אֵל (*'el*) primarily means 'god' and conveys the idea of might or strength. It can refer to the one true God of Israel, as well as to other deities, angels, and mighty men. The entries highlight its use in various contexts, including nature and power, but do not present significant disagreement among lexicons.
אֵל n.m. god, but with various subordinate applications to express the idea of might
applied to men of might and rank
angels
gods of the nations
Ēl
as characterizing mighty things in nature
God, the one only and true God of Israel
אֵל strength, power
base
H410 אֵל god, but with various subordinate applications to express the idea of might . applied to men of might and rank
. angels
. gods of the nations
. Ēl
. as characterizing mighty things in nature
. God, the one only and true God of Israel
. אֵל strength, power
410 'el ale
shortened from 352; strength; as adjective, mighty;
especially the Almighty (but used also of any deity):--God
(god), X goodly, X great, idol, might(-y one), power, strong.
Compare names in "-el."
see HEBREW for 0352
אֵל (el) — God.
This name means god, god-like one, mighty one, strength, power
Another name of ye.ho.vah (יהוה "LORD" H3068G)
אֵל (el) — El (Berith).
This name means god, god-like one, mighty one, strength, power
Combined with "Berith" (berith בְּרִית H1286)
אֵל (el) — El (Elohe).
Another name of ye.ho.vah (יהוה "LORD" H3068G)
This name means god, god-like one, mighty one, strength, power
Combined with "God" (elohim אֱלֹהִים H0430)
אֵל (el) — El (Most High).
Another name of ye.ho.vah (יהוה "LORD" H3068G)
This name means god, god-like one, mighty one, strength, power
Combined with "Most High" (el.yon עֶלְיוֹן H5945B)
אֵל (el) — god.
: god
1) god, god-like one, mighty one
1a) mighty men, men of rank, mighty heroes
1b) angels
1c) god, false god, (demons, imaginations)
1d) God, the one true God, Jehovah
2) mighty things in nature
3) strength, power
N-mp — Noun common · masculine singular absoluteHNcmsa
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…
עָרַץ (arats) is a Hebrew verb meaning to cause to tremble or to feel dread. It encompasses a range of meanings, including inspiring awe, being terrified, and treating something with reverence. The word appears in various forms, such as intransitive and causative, indicating both the act of trembling and the ability to instill fear or awe in others.
[עָרַץ] vb. cause to tremble, tremble (in terror, or awe)
Qal
cause to tremble (i.e. strike with awe)
intrans. tremble, feel dread
Niph. terrible in the company of the holy ones
Hiph.
regard, or treat, with awe, as awful
inspire with awe
base
H6206 עָרַץ cause to tremble, tremble (in terror, or awe) .. cause to tremble (i.e. strike with awe)
. intrans. tremble, feel dread
. terrible in the company of the holy ones
. . regard, or treat, with awe, as awful
. inspire with awe
6206 `arats aw-rats'
a primitive root; to awe or (intransitive) to dread; hence,
to harass:--be affrighted (afraid, dread, feared, terrified),
break, dread, fear, oppress, prevail, shake terribly.
עָרַץ (a.rats) — to tremble.
1) to tremble, dread, fear, oppress, prevail, break, be terrified, cause to tremble
1a) (Qal)
1a1) to cause to tremble, terrify
1b2) to tremble, feel dread
1b) (Niphal) to be awesome, be terrible
1c) (Hiphil)
1c1) to regard or treat with awe, regard or treat as awful
1c2) to inspire with awe, terrify
HVNrmsa — Verb · Niphal · participle (active) masculine singularHVNrmsa
סוֹד (sod) refers to a council or assembly, often implying intimacy and close deliberation among its members. It encompasses meanings such as secret counsel and familiar conversation, particularly in the context of discussions among friends or with God. The term is derived from a root meaning 'to consult' and highlights the importance of shared deliberation.
סוֹד n.[m.] council, counsel
base
H5475 סוֹד council, counsel
5475 cowd sode
from 3245; a session, i.e. company of persons (in close
deliberation); by implication, intimacy, consultation, a
secret:--assembly, consel, inward, secret (counsel).
see HEBREW for 03245
סוֹד (sod) — counsel.
1) council, counsel, assembly
1a) council (of familiar conversation)
1a1) divan, circle (of familiar friends)
1a2) assembly, company
1b) counsel
1b1) counsel (itself)
1b2) secret counsel
1b3) familiar converse, intimacy (with God)
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…
The Hebrew word קָדוֹשׁ (*qadosh*) means sacred or holy. It can refer to God, angels, saints, or sanctuaries, indicating a state of being set apart. The entries consistently emphasize its moral and ceremonial significance, with no notable disagreements among the lexicons.
קָדוֹשׁ adj. sacred, holy
base
H6918 קָדוֹשׁ sacred, holy
6918 qadowsh kaw-doshe'
or qadosh {kaw-doshe'}; from 6942; sacred (ceremonially or
morally); (as noun) God (by eminence), an angel, a saint, a
sanctuary:--holy (One), saint.
see HEBREW for 06942
קָדוֹשׁ (qa.dosh) — holy.
: holy
sacred, holy, Holy One, saint, set apart
קָדוֹשׁ (qa.dosh) — holy: saint.
: saint/priest
sacred, holy, Holy One, saint, set apart
A sub-meaning of qa.dosh (קָדוֹשׁ ": holy" H6918)
HAampa — HAampa
רַב (rav) means much, many, or great, often used in contrast to מְעַט (me'at). It can describe abundance in quantity or rank and is also used as a noun for chief or captain. The word conveys a range of meanings from numerous to exceedingly, and it can function as both an adjective and a noun.
רַב 429 adj. much, many, great
(oft. opp. מְעַט)
much: of substances
esp. of collectives, numerous
pl. many
רַב as subst. coll. pers.
cstr. = abounding in
מִן comp. = more numerous than
רַב = abundant, enough
as adv. much, exceedingly
less oft. great
base
רַב 49 n.m. chief
base
H7227a רַב much, many, great . (oft. opp. מְעַט) . . much: of substances
. esp. of collectives, numerous
. pl. many
. רַב as subst. coll. pers.
. cstr. = abounding in
. + מִן comp. = more numerous than
. רַב = abundant, enough
. as adv. much, exceedingly
. less oft. great
H7227b רַב chief
7227 rab rab
by contracted from 7231; abundant (in quantity, size, age,
number, rank, quality):--(in) abound(-undance, -ant, -antly),
captain, elder, enough, exceedingly, full, great(-ly, man,
one), increase, long (enough, (time)), (do, have) many(-ifold,
things, a time), ((ship-))master, mighty, more, (too, very)
much, multiply(-tude), officer, often(-times), plenteous,
populous, prince, process (of time), suffice(-lent).
see HEBREW for 07231
רַב (rav) — many.
adj
1) much, many, great
1a) much
1b) many
1c) abounding in
1d) more numerous than
1e) abundant, enough
1f) great
1g) strong
1h) greater than
adv
1i) much, exceedingly
רַב (rav) — chief.
captain, chief
Aramaic equivalent: rav.re.van (רַבְרְבָן "noble" H7261)
רַב (rav) — (Sidon) the Great.
Combined with tsi.don (צִידוֹן "Sidon" H6721H)
§ captain, chief
HAafsa — HAafsa
יָרֵא (yare') is a Hebrew verb meaning to fear or be afraid, encompassing a range of meanings from reverence and honor to causing terror. It appears in various forms, including Qal (to fear), Niphal (to be fearful), and Piel (to terrify). The entries highlight its moral and emotional dimensions, emphasizing awe and respect, particularly in relation to the divine.
יָרֵא vb. fear
Qal
fear, be afraid
stand in awe of
fear, reverence, honour
Niph.
be fearful, dreadful
cause astonishment and awe
inspire reverence, godly fear, and awe
Piel. make afraid, terrify
base
H3372 יָרֵא fear .. fear, be afraid
. stand in awe of
. fear, reverence, honour
. . be fearful, dreadful
. cause astonishment and awe
. inspire reverence, godly fear, and awe
. make afraid, terrify
3372 yare' yaw-ray'
a primitive root; to fear; morally, to revere; caus. to
frighten:--affright, be (make) afraid, dread(-ful), (put in)
fear(-ful, -fully, -ing), (be had in) reverence(-end), X see,
terrible (act, -ness, thing).
יָרֵא (ya.re) — to fear.
: frightening(DANGER)
1) to fear, revere, be afraid
1a) (Qal)
1a1) to fear, be afraid
1a2) to stand in awe of, be awed
1a3) to fear, reverence, honour, respect
1b) (Niphal)
1b1) to be fearful, be dreadful, be feared
1b2) to cause astonishment and awe, be held in awe
1b3) to inspire reverence or godly fear or awe
1c) (Piel) to make afraid, terrify
2) (TWOT) to shoot, pour
יָרֵא (ya.re) — to fear: revere.
: awesome(god)
1) to fear, revere, be afraid
1a) (Qal)
1a1) to fear, be afraid
1a2) to stand in awe of, be awed
1a3) to fear, reverence, honour, respect
1b) (Niphal)
1b1) to be fearful, be dreadful, be feared
1b2) to cause astonishment and awe, be held in awe
1b3) to inspire reverence or godly fear or awe
1c) (Piel) to make afraid, terrify
2) (TWOT) to shoot, pour
Also means: ya.re (יָרֵא ": frightening" H3372)
HC/VNrmsa — Conjunction · verb niphal participle (active) masculine singularHC/VNrmsa
The Hebrew word עַל (*al*) is a preposition meaning 'upon' and encompasses a wide range of meanings, including 'on account of,' 'beside,' 'above,' and 'against.' It can indicate physical placement, emotional burdens, or duties imposed on a person. The entries also note its use in idiomatic expressions and with verbs of motion. There is a mention of its function as a conjunction in certain contexts.
כִּי עַל כֵּן forasmuch as
base
עַל, עָ֑ל
subst. height
As prep. upon, and hence on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against
Upon, of the substratum upon which an object in any way rests, or on which an action is performed
—
of clothing, etc., which any one wears
With verbs of covering or protecting, even though the cover or veil be not over or above the thing covered, but around or before it
Of what rests heavily upon a person, or is a burden to him
Of a duty, payment, care, etc., imposed upon a person, or devolving on him
על is used idiom. to give pathos to the expression of an emotion, by emphasizing the person who is its subject, and who, as it were, feels it acting upon him
חָיָה עַל to live upon (as upon a foundation or support)
H5921a עַל, עָ֑ל . As prep. upon, and hence on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against . Upon, of the substratum upon which an object in any way rests, or on which an action is performed . — . of clothing, etc., which any one wears
. With verbs of covering or protecting, even though the cover or veil be not over or above the thing covered, but around or before it
. Of what rests heavily upon a person, or is a burden to him
. Of a duty, payment, care, etc., imposed upon a person, or devolving on him
. על is used idiom. to give pathos to the expression of an emotion, by emphasizing the person who is its subject, and who, as it were, feels it acting upon him
. חָיָה עַל to live upon (as upon a foundation or support)
5921 `al al
properly, the same as 5920 used as a preposition (in the
singular or plural often with prefix, or as conjunction with a
particle following); above, over, upon, or against (yet always
in this last relation with a downward aspect) in a great
variety of applications (as follow):--above, according
to(-ly), after, (as) against, among, and, X as, at, because
of, beside (the rest of), between, beyond the time, X both
and, by (reason of), X had the charge of, concerning for, in
(that), (forth, out) of, (from) (off), (up-)on, over, than,
through(-out), to, touching, X with.
see HEBREW for 05920
עַל (al) — upon.
prep
1) upon, on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against
1a) upon, on the ground of, on the basis of, on account of, because of, therefore, on behalf of, for the sake of, for, with, in spite of, notwithstanding, concerning, in the matter of, as regards
1b) above, beyond, over (of excess)
1c) above, over (of elevation or pre-eminence)
1d) upon, to, over to, unto, in addition to, together with, with (of addition)
1e) over (of suspension or extension)
1f) by, adjoining, next, at, over, around (of contiguity or proximity)
1g) down upon, upon, on, from, up upon, up to, towards, over towards, to, against (with verbs of motion)
1h) to (as a dative)
[כִּי] עַל [כֵּן] ([ki] al [ken]) — as.
conj
HR — PrepositionHR
כֹּל (kol) means 'all' or 'the whole.' It can refer to totality, including every person or thing, and is often used with a following genitive to specify what is included. The term can also denote a broader sense of everything in existence or all circumstances of life. The lexicons do not show significant disagreement on its meanings.
כֹּל once כּוֹל n.m. the whole, all
with foll. gen. (as usually) the whole of, to be rendered, however, often in our idiom, to avoid stiffness, any or every
Absolutely:
without the art., all things, all
with the art. הַכֹּל
where the sense is limited by the context to things (or persons) just mentioned
in a wider sense, all, whether of all mankind or of all living things, the universe, or of all the circumstances of life (chiefly late)
base
H3605 כֹּל once כּוֹל the whole, all . with foll. gen. (as usually) the whole of, to be rendered, however, often in our idiom, to avoid stiffness, any or every
. Absolutely: . without the art., all things, all
. with the art. הַכֹּל . where the sense is limited by the context to things (or persons) just mentioned
. in a wider sense, all, whether of all mankind or of all living things, the universe, or of all the circumstances of life (chiefly late)
3605 kol kole
or (Jer. 33:8) kowl {kole}; from 3634; properly, the whole;
hence, all, any or every (in the singular only, but often in a
plural sense):--(in) all (manner, (ye)), altogether, any
(manner), enough, every (one, place, thing), howsoever, as
many as, (no-)thing, ought, whatsoever, (the) whole,
whoso(-ever).
see HEBREW for 03634
כֹּל (kol) — all.
1) all, the whole
1a) all, the whole of
1b) any, each, every, anything
1c) totality, everything
Aramaic equivalent: kol (כֹּל "all" H3606)
HNcmsc — Noun common · masculine singular constructHNcmsc
ol: Used in various combinations, and with different meanings.
(1) All along, "Weeping all along as he went" (Jer 41:6), i.e. throughout the whole way he went, feigning equal concern with the men from Shiloh, etc., for the destruction of the Temple, so as to put them off their guard.
(2) All in all, "That God may be all in all" (1Co 15:28, Greek: panta en pasin, "all things in all (persons and) things"). "The universe, with all it comprises, will wholly answer to God's will and reflect His mind" (Dummelow).
סָבִיב (cabiyb) primarily means 'around' and is used as a noun, adverb, and preposition. It denotes a circle, neighbors, or the surrounding area, often implying a sense of being on every side or in a circuit. The entries consistently emphasize its usage in contexts of proximity and encirclement.
סָבִיב 336 subst., used mostly as adv. and prep., circuit, round about
base
H5439 סָבִיב subst., used mostly as adv. and prep., circuit, round about
5439 cabiyb saw-beeb'
or (feminine) cbiybah {seb-ee-baw'}; from 5437; (as noun) a
circle, neighbour, or environs; but chiefly (as adverb, with
or without preposition) around:--(place, round) about,
circuit, compass, on every side.
see HEBREW for 05437
סָבִיב (sa.viv) — around.
: around/border
subst
1) places round about, circuit, round about
adv
2) in a circuit, a circuit, round about
prep
3) in the circuit, from every side
סָבִיב (sa.viv) — around: side.
: side
subst
1) places round about, circuit, round about
adv
2) in a circuit, a circuit, round about
prep
3) in the circuit, from every side
סָבִיב (sa.viv) — around: whole.
: whole
subst
1) places round about, circuit, round about
adv
2) in a circuit, a circuit, round about
prep
3) in the circuit, from every side
סָבִיב (sa.viv) — around: neighours.
: neighours
subst
1) places round about, circuit, round about
adv
2) in a circuit, a circuit, round about
prep
3) in the circuit, from every side
HNcmpc/Sp3ms — Noun common masculine plural construct · suffixHNcmpc/Sp3ms