Psalms 89:8 — Word Study
WLCיְהוָ֤ה׀ אֱלֹ֘הֵ֤י צְבָא֗וֹת מִֽי־ כָֽמ֖וֹךָ חֲסִ֥ין׀ יָ֑הּ וֶ֝אֱמֽוּנָתְךָ֗ סְבִיבוֹתֶֽיךָ׃
BSAsurrounds Youçâbîyb [encompasses, encircles]
| Greek | English | Parsing |
|---|---|---|
| יְהוָ֤ה׀ | O Yahweh | Noun proper |
| אֱלֹ֘הֵ֤י | God of | Noun common, masculine plural construct |
| צְבָא֗וֹת | hosts | Noun common, feminine plural absolute |
| מִֽי־ | who? | Pronoun |
| כָֽמ֖וֹךָ | like you | Preposition, suffix |
| חֲסִ֥ין׀ | [is] mighty | Noun common, both singular absolute |
| יָ֑הּ | O Yahweh | Noun proper masculine |
| וֶ֝אֱמֽוּנָתְךָ֗ | and faithfulness your | Conjunction, noun common feminine singular construct, suffix |
| סְבִיבוֹתֶֽיךָ׃ | [is] around you | Noun common feminine plural construct, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | O LORD God of Hosts, who is like You? O mighty LORD, Your faithfulness surrounds You. |
| KJV | O LORD God of hosts, who is a strong LORD like unto thee? or to thy faithfulness round about thee? |
| ASV | O Jehovah God of hosts, Who is a mighty one, like unto thee, O Jehovah? And thy faithfulness is round about thee. |
| YLT | O Jehovah, God of Hosts, Who [is] like Thee — a strong Jah? And Thy faithfulness [is] round about Thee. |
| WEB | Yahweh, God of Armies, who is a mighty one, like you? Yah, your faithfulness is around you. |
| BBE | O Lord God of armies, who is strong like you, O Jah? and your unchanging faith is round about you. |
Where they part company is מִֽי־ — see How Translations Differ.
The verse consists of a main clause followed by a rhetorical question and a descriptive clause, highlighting God's unmatched nature and faithfulness.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectסוֹד
The sentence as the grammar sees it Open the tree ›
1 of 9 occurs nowhere else in the Old Testament — a word chosen on purpose.
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 89:8
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 Godgenerated
Psalm 89:8 emphasizes the uniqueness of Yahweh as the God of Hosts, highlighting His unmatched power and faithfulness. This verse is part of a larger psalm that praises God's sovereignty and His relationship with His people, acknowledging His might in the face of creation and chaos. The psalmist reflects on God's role as a protector and ruler, which is further illustrated in the surrounding verses that affirm His authority over nature and His enemies.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 84:12 | O LORD of Hosts, how blessed is the man who trusts in You! |
| 2 | Joshua 22:22 | “The LORD, the Mighty One, is God! The LORD, the Mighty One, is God! He knows, and may Israel also know. If this was in rebellion or breach of faith against the LORD, do not spare us today. |
| 3 | Isaiah 28:22 | So now, do not mock, or your shackles will become heavier. Indeed, I have heard from the Lord GOD of Hosts a decree of destruction against the whole land. |
| 4 | Psalm 89:13 | Mighty is Your arm; strong is Your hand. Your right hand is exalted. |
| 5 | Psalm 24:8 | Who is this King of Glory? The LORD strong and mighty, the LORD mighty in battle. |
The Treasury of Scripture Knowledge — 16 references, hung on the phrase they belong to
The Key Word — יְהוָ֤ה׀, Yah.wehgenerated
The name יְהוָה (Yahweh) signifies the self-existent God, often translated as 'the Lord.' It is a proper name for the God of Israel, indicating His eternal nature and relationship with His people. This name is foundational in the Jewish faith and appears frequently throughout the Old Testament.
In this verse, יְהוָה emphasizes God's sovereignty and authority as the one who commands the heavenly hosts. The psalmist uses this name to invoke God's presence and power, setting the stage for the rhetorical question that follows.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, so the BSB is the wording every comparison below is made against.
Sentence Structuregenerated
The verse contains two main clauses: the first addresses Yahweh and His unmatched nature, while the second highlights His faithfulness. The structure emphasizes the relationship between the two ideas, with the first clause setting up a rhetorical question about God's uniqueness.
The subject of the rhetorical question is מִֽי־ (who?), which directly engages the audience in considering the greatness of God compared to any other. The predicate חֲסִ֥ין (mighty) reinforces this assertion.
Septuagint Backgroundgenerated
The Septuagint translates יְהוָה as θεὸς (Theos), indicating a broader understanding of divinity that encompasses the concept of God as supreme. This choice reflects the translators' intent to convey Yahweh's authority in a context familiar to Greek-speaking audiences.
The Greek rendering of חֲסִ֥ין as φοβερὸς (fearsome) suggests an interpretation that emphasizes not only might but also the awe that God inspires, aligning with the overall theme of reverence in the psalm.
In plain words — the whole versegenerated
Psalm 89:8 asks who is like Yahweh, the God of Hosts, emphasizing His might and the faithfulness that surrounds Him. This verse highlights God's unique power and unwavering reliability, inviting reflection on His unmatched nature.
Frequently Asked Questionsgenerated
It signifies that God commands heavenly armies and has authority over all creation.
This rhetorical question emphasizes God's uniqueness and unmatched power compared to any other being.
It indicates that God's trustworthiness and reliability are integral to His nature, providing protection and assurance.
It reflects the overarching themes of God's sovereignty, power, and faithfulness, which are central to the psalmist's praise.
Reflection Questionsgenerated
- In what ways do I see God's faithfulness surrounding me in my life?
- How can I better understand and appreciate the uniqueness of God compared to other influences in my life?
- What does it mean for me to recognize God as the God of Hosts in my daily challenges?
- How can I express my awe and reverence for God's might in my worship?
The early church on this verse — how the Fathers read it
Early church fathers referenced this verse to discuss God's power and faithfulness. Here, Augustine of Hippo quotes it to emphasize God's truth surrounding Him.
"O Lord God of Hosts, who is like You? Your truth, most mighty Lord, is on every side" [Psalms 89:8].Early Church Fathers on Psalms 89 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Psalms 89:8 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleO Lord God of hosts,.... Of all the hosts of heaven, the sun, moon, and stars, and of all the heavenly hosts of angels, of all the armies in heaven, and the inhabitants of the earth: who is a strong Lord like unto thee?
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 BibleWho is a strong Lord like unto thee? who is equal to thee in power, or, as it follows, in faithfulness? To thy faithfulness round about thee, Heb. and thy faithfulness is round about thee, like a girdle adorning and encompassing thee. It appeareth in all thy paths and actions, in thy words and works.
Read Matthew Poole on Psalms 89 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 89:8 O LORD God of hosts, who [is] a strong LORD like unto thee? or to thy faithfulness round about thee?Ver. 8. Who is a strong Lord, like unto thee] Heb. Who is like thee, mighty Jah? This is to magnify God, when we get above all creatures, in our conceptions of him. Or to thy faithfulness round about thee?] To those that are round about thee; or, thou art full of faithfulness.
Read John Trapp on Psalms 89 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(8-13) Not only is God incomparable in heaven, He is also the only mighty and lofty one in nature or history.
Read Charles John Ellicott on Psalms 89 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 8. O Lord God of hosts] Thou who hast all armies at thy command, and canst serve thyself by every part of thy creation, whether animate or inanimate. Who is a strong Lord] See Psalms 89:6. Thy faithfulness round about thee?] Or, more properly, thy faithfulness is round about thee. Thou still keepest thy promises in view. God's truth leads him to fulfil his promises: they stand round his throne as the faithful servants of an eastern monarch stand round their master, waiting for the moment of their dismission to perform his will.
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 BibleO Lord God of hosts - See the notes at Isaiah 1:9; Psalms 24:10. God, commanding the armies of heaven; leading forth the stars; controlling all forces - all powers. Who is a strong Lord like unto thee?
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
O LORD God of Hosts, who is like You? O mighty LORD, Your faithfulness surrounds You.
Yahweh, God of Armies, who is a mighty one, like you? Yah, your faithfulness is around you.
O LORD God of Hosts, who is like You? O mighty LORD, Your faithfulness surrounds You.
O Lord, sovereign God! Who is strong like you, O Lord? Your faithfulness surrounds you.
Tyndale line
O LORD God of hosts, who is a strong LORD like unto thee? or to thy faithfulness round about thee?
O Jehovah God of hosts, Who is a mighty one, like unto thee, O Jehovah? And thy faithfulness is round about thee.
O LORD God of hosts, who is a mighty one, like unto thee, O JAH? and thy faithfulness is round about thee.
O LORD God of hosts, who is a strong LORD like to thee? or to thy faithfulness around thee?
O Lord God of hostes, who is like vnto thee, which art a mightie Lord, and thy trueth is about thee?
Strictly literal
Jehovah, God of hosts, who is like unto thee, the strong Jah? And thy faithfulness is round about thee.
O Jehovah, God of Hosts, Who [is] like Thee — a strong Jah? And Thy faithfulness [is] round about Thee.
O YHWH, God of Hosts, || Who [is] like You—a strong YAH? And Your faithfulness [is] around You.
(89:9) O Lord God of hosts, who is powerful, like thee, Eternal! and thy faithfulness is round about thee.
Yahweh God of hosts, who is strong like you, Yahweh? Your truthfulness surrounds you.
From the Latin
Thou hast set our iniquities before thy eyes: our life in the light of thy countenance.
Simplified
Lord God Almighty, who is as powerful as you? In all this, Lord, you are completely trustworthy.
O Lord God of armies, who is strong like you, O Jah? and your unchanging faith is round about you.
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 89:8 reads, 'O LORD God of Hosts, who is like You? O mighty LORD, Your faithfulness surrounds You.' The Septuagint, while it matches 9 of the 9 words from the Masoretic Text in a word-by-word correspondence, presents a different sentence structure and may include articles that are not present in the Hebrew text. The Samaritan Pentateuch and the Dead Sea Scrolls do not provide additional variations for this verse, so the primary difference lies in the translation and arrangement of words in the Septuagint compared to the Masoretic Text.
יְהוָ֤ה׀ אֱלֹ֘הֵ֤י צְבָא֗וֹת מִֽי־ כָֽמ֖וֹךָ חֲסִ֥ין׀ יָ֑הּ וֶ֝אֱמֽוּנָתְךָ֗ סְבִיבוֹתֶֽיךָ׃
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 89:8
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.
יְהֹוָה (ye.ho.vah) is the proper name of the God of Israel, often rendered as Jehovah or the Lord. It signifies the self-existent or eternal nature of God. The name is closely associated with the revelation to Moses in Exodus 3:12-15 and is used in conjunction with other terms to denote sacred places. Some scholars suggest it derives from a root meaning 'to bring into being.'
יהוה c. 6823 i.e. יַהְוֶה n.pr.dei Yahweh, the proper name of the God of Israel—(1. MT יְהֹוָה 6518 (Qr אֲדֹנָי), or יֱהֹוִה 305 (Qr אֱלֹהִים) 2. Many recent scholars explain יַהְוֶה as Hiph. of הוה (= היה) the one bringing into being, life-giver)
יהוה is not used by E in Gn, but is given Ex 3:12-15 as the name of the God who revealed Himself to Moses at Horeb
יהוה is used with אלהים and suffixes, especially in D
the phrase † אֲנִי יהוה is noteworthy
יהוה is also used with several predicates, to form sacred names of holy places of Yahweh
base
H3068 יהוה i.e. יַהְוֶה n. pr. dei Yahweh, the proper name of the God of Israel
3068 Yhovah yeh-ho-vaw'
from 1961; (the) self-Existent or Eternal; Jehovah, Jewish
national name of God:--Jehovah, the Lord. Compare 3050, 3069.
see HEBREW for 01961
see HEBREW for 03050
see HEBREW for 03069
יְהֹוָה (ye.ho.vah) — LORD.
Jehovah = "the existing One"
1) the proper name of the one true God
1a) unpronounced except with the vowel pointings of a.do.na (אֲדֹנָי "Lord" H0136)
יְהֹוָה (ye.ho.vah) — The Lord.
Another name of ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
יְהֹוָה (ye.ho.vah) — (Jerusalem of) the Lord.
Combined with ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
HNpt — Noun properHNpt
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)
HNcmpc — Noun common · masculine plural constructHNcmpc
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 צָבָא (*tsaba'*) primarily means 'army' or 'warfare,' encompassing organized groups for battle, divine hosts, and even celestial bodies. It can also refer to service or duty in a military context. The term appears in various forms, including צְבָאוֹת (*tsaba'ot*), which denotes the 'hosts' of the Lord, particularly in relation to God's role in warfare.
צָבָא 485 n.m. army, war, warfare
army, host
war, warfare, service
service
צְבָאוֹת, in name of י׳ as God of war, prob. first in time of warlike David (some connect with sacred ark, but ark older)
base
H6635a צָבָא army, war, warfare . army, host
. war, warfare, service
. service
H6635b צְבָאוֹת army, war, warfare . army, host
. war, warfare, service
. service
. צְבָאוֹת, in name of י׳ as God of war, prob. first in time of warlike David (some connect with sacred ark, but ark older)
6635 tsaba' tsaw-baw'
or (feminine) tsbadah {tseb-aw-aw'}; from 6633; a mass of
persons (or figuratively, things), especially reg. organized
for war (an army); by implication, a campaign, literally or
figuratively (specifically, hardship, worship):--appointed
time, (+) army, (+) battle, company, host, service, soldiers,
waiting upon, war(-fare).
see HEBREW for 06633
צָבָא (tsa.va) — army.
: army
1) that which goes forth, army, war, warfare, host
1a) army, host
1a1) host (of organised army)
1a2) host (of angels)
1a3) of sun, moon, and stars
1a4) of whole creation
1b) war, warfare, service, go out to war
1c) service
צָבָא (tsa.va) — Hosts.
The Hosts (of the Lord)
Another name of ye.ho.vah (יהוה "LORD" H3068G)
צָבָא (tsa.va) — army: war.
: war
1) that which goes forth, army, war, warfare, host
1a) army, host
1a1) host (of organised army)
1a2) host (of angels)
1a3) of sun, moon, and stars
1a4) of whole creation
1b) war, warfare, service, go out to war
1c) service
צָבָא (tsa.va) — army: duty.
: duty
1) that which goes forth, army, war, warfare, host
1a) army, host
1a1) host (of organised army)
1a2) host (of angels)
1a3) of sun, moon, and stars
1a4) of whole creation
1b) war, warfare, service, go out to war
1c) service
HNcfpa — Noun common · feminine plural absoluteHNcfpa
מִי (mi) is an interrogative pronoun primarily used to ask about persons, meaning 'who?' or 'whose?'. It can also appear in rhetorical questions and has some idiomatic uses, such as 'who among...?' or 'whosoever'. The word is rarely applied to things, and its forms can vary in emphasis.
מִי 423 pron.interrog. who? of persons
מִי is rarely used of things, and usually where persons are understood or implied
in the gen. whose
in an indirect qu.
מִי ב׳ who among … ?
strengthened and emph. forms of interrog.
various rhetorical uses whose
מִי may sometimes be rendered whosoever, though, as the examples will shew, it does not really mean it
once, following a verb, any one
base
H4310 מִי who? of persons . מִי is rarely used of things, and usually where persons are understood or implied
. in the gen. whose
. in an indirect qu.
. מִי ב׳ who among … ?
. strengthened and emph. forms of interrog.
. various rhetorical uses whose
. מִי may sometimes be rendered whosoever, though, as the examples will shew, it does not really mean it
. once, following a verb, any one
4310 miy me
an interrogative pronoun of persons, as 4100 is of things,
who? (occasionally, by a peculiar idiom, of things); also
(indefinitely) whoever; often used in oblique construction
with prefix or suffix:--any (man), X he, X him, + O that!
what, which, who(-m, -se, -soever), + would to God.
see HEBREW for 04100
מִי (mi) — who?.
who?, whose?, whom?, would that, whoever, whosoever
HPi — PronounHPi
כְּמוֹ (kemo) is an adverb and conjunction meaning 'like' or 'as,' often used to draw comparisons or indicate similarity. It can also mean 'when' or 'according to.' The word is derived from a pleonastic form of the prefix כְּ (k-) and is related to the word מוֹ (mo). There are no significant disagreements among the lexicons.
כְּמוֹ adv. and conj. like, as, when (lit. the like of what (viz.) …, a pleon. form of כְּ (v. מוֹ), and, like it, prop. a subst.)
base
H3644 כְּמוֹ adv. and conj. like, as, when (lit. the like of what (viz.) …, a pleon. form of כְּ (v. מוֹ), and, like it, prop. a subst.)
3644 kmow kem-o'
or kamow {kaw-mo'}; a form of the prefix "k-", but used
separately (compare 3651); as, thus, so:--according to, (such)
as (it were, well as), in comparison of, like (as, to, unto),
thus, when, worth.
see HEBREW for 03651
כְּמוֹ (ke.mo) — like.
adv
1) like, as, the like of which
conj
2) when, according as, as it were
כְּמוֹ (ke.mo) — (Geruth) Chimham.
Combined with ge.rut (גֵּרוּת "Geruth" H1628)
HR/Sp2ms — Preposition · suffixHR/Sp2ms
חֲסִין (chaciyn) means strong or mighty, derived from a root that implies firmness. The term is noted as an Aramaism and appears only in Psalm 89:9. The lexicons agree on its meaning and usage.
חֲסִין adj. strong, mighty (Aramaism);—only ψ 89:9.
ref
H2626 חֲסִין strong, mighty
2626 chaciyn khas-een'
from 2630; properly, firm, i.e. (by implication)
mighty:--strong.
see HEBREW for 02630
חֲסִין (cha.sin) — mighty.
strong, mighty
HNcbsa — Noun common · both singular absoluteHNcbsa
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
The Hebrew word אֱמוּנָה (*emuwnah*) is built from the root of H529, indicating concepts of firmness and steadfastness. It encompasses meanings such as fidelity, trust, and stability. The entries consistently highlight its moral implications, particularly in relation to faithfulness.
אֱמוּנָה n.f. firmness, steadfastness, fidelity
lit. firmness, steadiness
steadfastness
faithfulness, trust
base
H530 אֱמוּנָה firmness, steadfastness, fidelity . lit. firmness, steadiness
. steadfastness
. faithfulness, trust
530 'emuwnah em-oo-naw'); or (shortened) >emunah {em-oo-naw'
feminine of 529; literally firmness; figuratively security;
morally fidelity:--faith(-ful, -ly, -ness, (man)), set
office, stability, steady, truly, truth, verily.
see HEBREW for 0529
אֱמוּנָה (e.mu.nah) — faithfulness.
firmness, fidelity, steadfastness, steadiness
HC/Ncfsc/Sp2ms — Conjunction · noun common feminine singular construct · suffixHC/Ncfsc/Sp2ms
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
N-cp | Suff — Noun common feminine plural construct · suffixHNcfpc/Sp2ms