Psalms 93:1 — Word Study
WLCיְהוָ֣ה מָלָךְ֮ גֵּא֪וּת לָ֫בֵ֥שׁ לָבֵ֣שׁ יְ֭הוָה עֹ֣ז הִתְאַזָּ֑ר אַף־ תִּכּ֥וֹן תֵּ֝בֵ֗ל בַּל־ תִּמּֽוֹט׃
BSA◂The LORDYᵉhôvâh [Yehovah, The covenant Name of God] reignsmâlak■ [as King, with sovereign power] He is robedlâbash■ [clothed, wrapped] ◂in majestygêʼûwth [excellence, grandeur] ◂the LORDYᵉhôvâh has clothedlâbash■ [wrapped, put on] and armed Himselfʼâzar■ [girded, surrounded] ◂with strengthʻôz [power, might] ◂The worldtêbêl [the earth, creation] indeedʼaph is firmly establishedkûwn▸ [set up, fixed] it cannotbal be movedmôwṭ▸ [shaken, wavering]
| Greek | English | Parsing |
|---|---|---|
| יְהוָ֣ה | Yahweh | Noun proper |
| מָלָךְ֮ | he reigns | Verb, Qal, perfect third person masculine singular |
| גֵּא֪וּת | majesty | Noun common, feminine singular absolute |
| לָ֫בֵ֥שׁ | he is clothed | Verb, Qal, perfect third person masculine singular |
| לָבֵ֣שׁ | he is clothed | Verb, Qal, perfect third person masculine singular |
| יְ֭הוָה | Yahweh | Noun proper |
| עֹ֣ז | strength | Noun common, masculine singular absolute |
| הִתְאַזָּ֑ר | he has girded himself | Verb, Hithpael, perfect third person masculine singular |
| אַף־ | also | Particle |
| תִּכּ֥וֹן | it is established | Verb, Niphal, imperfect third person feminine singular |
| תֵּ֝בֵ֗ל | [the] world | Noun common, feminine singular absolute |
| בַּל־ | not | Particle |
| תִּמּֽוֹט׃ | it will be shaken | Verb, Niphal, imperfect third person feminine singular |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | The LORD reigns! He is robed in majesty; the LORD has clothed and armed Himself with strength. The world indeed is firmly established; it cannot be moved. |
| KJV | The LORD reigneth, he is clothed with majesty; the LORD is clothed with strength, wherewith he hath girded himself: the world also is stablished, that it cannot be moved. |
| ASV | Jehovah reigneth; he is clothed with majesty; Jehovah is clothed with strength; he hath girded himself therewith: The world also is established, that it cannot be moved. |
| YLT | Jehovah hath reigned, Excellency He hath put on, Jehovah put on strength, He girded Himself, Also — established is the world, unmoved. |
| WEB | Yahweh reigns! He is clothed with majesty! Yahweh is armed with strength. The world also is established. It can’t be moved. |
| BBE | The Lord is King; he is clothed with glory; the Lord is clothed with strength; power is the cord of his robe; the world is fixed, so that it may not be moved. |
Where they part company is גֵּא֪וּת — see How Translations Differ.
The verse consists of a main assertion followed by descriptive clauses, emphasizing God's sovereignty and the stability of the world.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectיהוה
verbמָלַךְ
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 93:1
Sections marked generated are written from the data on this page rather than by a named author. Everything else — the lexicon entries, the cross references, the manuscript readings, the counts — is quoted from its source unchanged.
Context — The Sovereignty of the LORDgenerated
Psalm 93:1 declares the reign of the LORD, emphasizing His majesty and strength. This psalm highlights God's sovereignty over creation, assuring that the world is firmly established and cannot be moved. The following verses further illustrate God's eternal throne and His power over chaotic waters, reinforcing His authority as the supreme ruler.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 59:13 | Consume them in wrath; consume them till they are no more, so it may be known to the ends of the earth that God rules over Jacob. Selah |
| 2 | Psalm 96:10 | Declare among the nations: “The LORD reigns!” The world is firmly established; it cannot be moved; He will judge the peoples with equity. |
| 3 | Psalm 97:1 | The LORD reigns, let the earth rejoice; let the distant shores be glad. |
| 4 | Psalm 99:1 | The LORD reigns; let the nations tremble! He is enthroned above the cherubim; let the earth quake! |
| 5 | Psalm 103:19 | The LORD has established His throne in heaven, and His kingdom rules over all. |
The Treasury of Scripture Knowledge — 26 references, hung on the phrase they belong to
The Key Word — מָלָךְ, ma.loKhgenerated
The verb מָלַךְ (malak) means to reign or rule, indicating God's sovereign authority. It is in the perfect tense, third person masculine singular, showing that God reigns continuously and with power.
This word is often associated with kingship and governance, reflecting the divine right to rule. In this context, it underscores the certainty of God's reign over the world and His unchallenged authority.
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 מָלָךְ governs the main assertion of the verse — the LORD reigns — with a series of clauses describing His attributes and the state of the world. The structure emphasizes God's active role in establishing His reign.
The subject יְהוָ֣ה appears at the beginning, setting the focus on the LORD, followed by a series of actions and descriptions that elaborate on His majesty and strength.
Septuagint Backgroundgenerated
The Septuagint translates מָלָךְ as ἐβασίλευσεν (ebasileusen), indicating a strong emphasis on God's royal authority. This choice aligns with the Hebrew meaning but also reflects a broader interpretation of God's kingship.
The Greek word for גֵּא֪וּת is εὐπρέπειαν, which suggests a focus on the splendor and beauty of God's reign, adding a layer of interpretation that highlights the visual grandeur associated with His majesty.
In plain words — the whole versegenerated
Psalm 93:1 tells us that the LORD reigns with majesty and strength, emphasizing His unshakeable authority over the world. This psalm reassures us that God's rule is firm and that the earth is established by His power.
Frequently Asked Questionsgenerated
It means that God has sovereign authority and control over all creation, ruling with power and majesty.
God's majesty is evident in the order and stability of creation, showing His strength and authority.
It signifies the permanence of God's reign and the stability He provides, contrasting the chaos of the world.
It means that God's power and might are evident in His actions and governance, showcasing His ability to protect and sustain creation.
Reflection Questionsgenerated
- How do I see God's reign in my life and the world around me?
- What does it mean to me that the world is firmly established by God's strength?
- In what ways can I reflect God's majesty and strength in my own life?
- How does understanding God's sovereignty impact my faith and trust in Him?
The early church on this verse — how the Fathers read it
Early Church Fathers have commented on this psalm, noting its declaration of God's reign and strength, as seen in the quotations from Augustine of Hippo.
"The Lord reigns, He is clothed with beauty; the Lord is clothed with strength, and is girded" [Psalms 93:1].Early Church Fathers on Psalms 93 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Psalms 93:1 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleThe Lord reigneth,.... The King Messiah, the Lord Jesus Christ, who is the true Jehovah.
Read John Gill on Psalms 93 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryThe LORD reigneth, he is clothed with majesty; the LORD is clothed with strength, wherewith he hath girded himself: the world also is stablished, that it cannot be moved.
Read Robert Jamieson on Psalms 93 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BiblePsalms 93 THE This Psalm contains an assertion or declaration of God’ s sovereign and universal dominion in and over the whole world; which is here set forth, partly for the comfort of God’ s church and people against all the assaults of their numerous and potent adversaries; and partly to give an intimation and assurance of the accomplishment of that great promise of the kingdom of the Messias, which was not to be confined to the Israelites, but to be extended to all the nations of the earth; which, though wonderful in our eyes, the supreme and almighty Ruler of the world could easily effect. This and the six following Psalms, according to the opinion of the Hebrew doctors, belong to the…
Read Matthew Poole on Psalms 93 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 93:1 The LORD reigneth, he is clothed with majesty; the LORD is clothed with strength, [wherewith] he hath girded himself: the world also is stablished, that it cannot be moved.Ver. 1. The Lord reigneth] i.e. The Lord Christ. Kimchi here noteth that all the following psalms till the hundred and first are de diebus Christi, of the days of Christ. Here we have his empire and regality asserted, first, by his works; secondly, by his word, Psalms 93:5. See the like Psalms 19:1-2; Psalms 19:7-8, &c., and that manifestation of himself by his word far preferred. He is clothed with majesty] He hath now put off his arms, and put on his robes, he will henceforth rule all wisely and righteously.…
Read John Trapp on Psalms 93 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(1) The Lord reigneth.—Comp. Psalms 97:1; Psalms 99:1. Better, Jehovah has become king: the usual term for ascending the throne (2 Samuel 15:10; 1 Kings 1:11; 1 Kings 1:13; 2 Kings 9:13); used in Isaiah of the re-establishment of the State after the Captivity (Isaiah 24:23; Isaiah 52:7); and by the latest of Israel’s poets, in that prophetic strain which looks beyond time and this world (Revelation 19:6). The robing and girding with the sword were part of the ceremony of inauguration of a monarch’s reign. (See Note, Psalms 45:3.) The Lord is clothed . . .—These clauses run better: majesty he has put on: Jehovah has put (it) on: with strength has girded himself.For the same representation of…
Read Charles John Ellicott on Psalms 93 →AdamClarkeAdam Clarke's Commentary on the BiblePSALM XCIII The universal government of God, 1, 2; the opposition to that government, 3, 4; the truth of God's testimonies, 5. NOTES ON PSALM XCIII This Psalm has no title either in the Hebrew or Chaldee. The Vulgate, Septuagint, AEthiopic, and Arabic, state it to be "A song of praise of David for the day preceding the Sabbath, when the earth was founded;" but in such a title there is no information on which any man can rely. This Psalm is written as a part of the preceding in twelve of Kennicott's and De Rossi's MSS. It was probably written at the close of the captivity by the Levites, descendants of Moses. Verse 1. The Lord reigneth] He continues to govern every thing he has created; and…
Read AdamClarke on Psalms 93 →CambridgeThe Cambridge Bible for Schools and Colleges1, 2. Jehovah’s new proclamation of His eternal sovereignty.
Read Cambridge on Psalms 93 →Albert Barnes1798–1870Barnes' Notes on the BibleThe Lord reigneth - The same commencement of a psalm occurs in Psalms 97:1-12; Psalms 99:1-9. The same idea is often found in the Scriptures. 1 Chronicles 16:31; Psalms 47:8; Isaiah 52:7; Revelation 19:6.
Read Albert Barnes on Psalms 93 →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
The LORD reigns! He is robed in majesty; the LORD has clothed and armed Himself with strength. The world indeed is firmly established; it cannot be moved.
Yahweh reigns! He is clothed with majesty! Yahweh is armed with strength. The world also is established. It can’t be moved.
The LORD reigns! He is robed in majesty; the LORD has clothed and armed Himself with strength. The world indeed is firmly established; it cannot be moved.
The Lord reigns! He is robed in majesty, the Lord is robed, he wears strength around his waist. Indeed, the world is established, it cannot be moved.
Tyndale line
The LORD reigneth, he is clothed with majesty; the LORD is clothed with strength, wherewith he hath girded himself: the world also is stablished, that it cannot be moved.
Jehovah reigneth; he is clothed with majesty; Jehovah is clothed with strength; he hath girded himself therewith: The world also is established, that it cannot be moved.
The LORD reigneth; he is apparelled with majesty; the LORD is apparelled, he hath girded himself with strength: the world also is stablished, that it cannot be moved.
The LORD reigneth, he is clothed with majesty; the LORD is clothed with strength, with which he hath girded himself: the world also is established, that it cannot be moved.
The Lord reigneth, and is clothed with maiestie: the Lord is clothed, and girded with power: the world also shall be established, that it cannot be mooued.
Strictly literal
Jehovah reigneth, he hath clothed himself with majesty: Jehovah hath clothed himself, he hath girded himself with strength; yea, the world is established, it shall not be moved.
Jehovah hath reigned, Excellency He hath put on, Jehovah put on strength, He girded Himself, Also — established is the world, unmoved.
YHWH has reigned, || He has put on excellence, || YHWH put on strength, He girded Himself, || Also—the world is established, unmoved.
The Lord reigneth, he is clothed with excellency; the Lord is clothed, he hath girded himself with strength: [therefore] also the world is firmly established, that it cannot be moved.
Yahweh reigns; he is robed in majesty; Yahweh has clothed and girded himself with strength. The world is firmly established; it cannot be moved.
From the Latin
The Lord is the God to whom revenge belongeth: the God of revenge hath acted freely.
Simplified
The Lord reigns, clothed in majesty! He wears his royal robes, with his power worn like a belt. The world is held together firmly—it cannot be broken apart.
The Lord is King; he is clothed with glory; the Lord is clothed with strength; power is the cord of his robe; the world is fixed, so that it may not be moved.
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 align closely, with 11 of the 13 words matched. The Dead Sea Scrolls also support the text, with minor restorations indicating the preservation of the psalm's message across different manuscripts.
יְהוָ֣ה מָלָךְ֮ גֵּא֪וּת לָ֫בֵ֥שׁ לָבֵ֣שׁ יְ֭הוָה עֹ֣ז הִתְאַזָּ֑ר אַף־ תִּכּ֥וֹן תֵּ֝בֵ֗ל בַּל־ תִּמּֽוֹט׃
11 of the 13 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.
הללו יה יהוה מלך גאות לבש לבש יהוה [עז] ויתאזר אף תכן תבל בל טמוט
13 words on the leather — 1 partly restored, 1 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 93:1
One dossier per word, with every reference work grouped by kind — Hebrew lexicons, morphology, Bible dictionaries, topical chains and the English of the translators themselves. The verse sits at the head of each block with the word under study lit, so you never lose your place. The panel above gives the short answer; this is the long one, and it is the part of the page worth indexing.
Every entry below is the lexicographer's own text. On the Hebrew: Brown-Driver-Briggs entire and its gloss set, Strong's Hebrew Dictionary, and Tyndale House's Translators Brief lexicon. Where a cell says a work has no entry, that work genuinely has none for this word.
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)
N-proper — Noun properHNpt
מָלַךְ (malak) is a Hebrew verb meaning to reign, become king or queen, or to counsel. It encompasses various forms, including Qal (to reign), Hiphil (to make someone king), and Niphal (to consider). The word appears in contexts related to royalty and governance, with a notable reference in Daniel 9:1 for its use in the passive form.
H4427a מָלַךְ vb. denom. be, or become king, or queen, reign H4427b מָלַךְ counsel, advise—only Niph. Impf.
4427 malak maw-lak'
a primitive root; to reign; inceptively, to ascend the
throne; causatively, to induct into royalty; hence (by
implication) to take counsel:--consult, X indeed, be (make,
set a, set up) king, be (make) queen, (begin to, make to)
reign(-ing), rule, X surely.
מָלַךְ (ma.lakh) — to reign.
1) to be or become king or queen, reign
1a) (Qal) to be or become king or queen, reign
1b) (Hiphil) to make one king or queen, cause to reign
1c) (Hophal) to be made king or queen
מָלַךְ (ma.lakh) — to advise.
1) to counsel, advise
1a) (Niphal) to consider
Aramaic equivalent: me.lakh (מְלֵךְ "counsel" H4431)
V-Qal-Perf-3ms — Verb · Qal · perfect third person masculine singularHVqp3ms
גֵּאוּת (ge'uwth) refers to concepts of majesty and pride, derived from the root words for lifting up and excellent things. It encompasses a range of meanings including the majesty of God, a rising up, and even pride. The entries highlight its use in describing both divine attributes and human qualities.
גֵּאוּת n.f. majesty
lifting up
majesty of God
pride
base
H1348 גֵּאוּת majesty
1348 ge'uwth gay-ooth'
from 1342; the same as 1346:--excellent things, lifting up,
majesty, pride, proudly, raging.
see HEBREW for 01342
see HEBREW for 01346
גֵּאוּת (ge.ut) — majesty.
1) majesty
1a) a rising up (of column of smoke)
1b) a swelling (of sea)
1c) majesty (of God)
1d) pride
N-fs — Noun common · feminine singular absoluteHNcfsa
→ Name of God Heb 1:3; 8:1
→ See GOD
The Hebrew word לָבֵשׁ (*labash*) means to put on or wear clothing, and it can refer to both literal and figurative clothing. It is built from a primitive root meaning to wrap around. The entries cover various forms, including Qal, Pual, and Hiphil, indicating different nuances of dressing or being clothed. The word is also noted for its use in a figurative sense, such as being clothed with a spirit.
לָבֵשׁ, לָבַשׁ vb. put on (a garment), wear, clothe, be clothed
Qal
lit. put on (one’s own) garment; = wear (more or less habitually)
very oft. fig., put on, be clothed with
lit. put on
once
clothed with
and the spirit of י׳ clothed itself with Gideon
Pu. arrayed
Hiph. clothe, array with
base
H3847 לָבֵשׁ, לָבַשׁ put on (a garment), wear, clothe, be clothed
3847 labash law-bash'
or labesh {law-bashe'}; a primitive root; properly, wrap
around, i.e. (by implication) to put on a garment or clothe
(oneself, or another), literally or figuratively:--(in)
apparel, arm, array (self), clothe (self), come upon, put (on,
upon), wear.
לָבֵשׁ (la.vash) — to clothe.
1) to dress, wear, clothe, put on clothing, be clothed
1a) (Qal)
1a1) to put on clothes, be clothed, wear
1a2) to put on, be clothed with (fig.)
1b) (Pual) to be fully clothed
1c) (Hiphil) to clothe, array with, dress
Aramaic equivalent: le.vash (לְבֵשׁ "to clothe" H3848)
V-Qal-Perf-3ms — Verb · Qal · perfect third person masculine singularHVqp3ms
The Hebrew word לָבֵשׁ (*labash*) means to put on or wear clothing, and it can refer to both literal and figurative clothing. It is built from a primitive root meaning to wrap around. The entries cover various forms, including Qal, Pual, and Hiphil, indicating different nuances of dressing or being clothed. The word is also noted for its use in a figurative sense, such as being clothed with a spirit.
לָבֵשׁ, לָבַשׁ vb. put on (a garment), wear, clothe, be clothed
Qal
lit. put on (one’s own) garment; = wear (more or less habitually)
very oft. fig., put on, be clothed with
lit. put on
once
clothed with
and the spirit of י׳ clothed itself with Gideon
Pu. arrayed
Hiph. clothe, array with
base
H3847 לָבֵשׁ, לָבַשׁ put on (a garment), wear, clothe, be clothed
3847 labash law-bash'
or labesh {law-bashe'}; a primitive root; properly, wrap
around, i.e. (by implication) to put on a garment or clothe
(oneself, or another), literally or figuratively:--(in)
apparel, arm, array (self), clothe (self), come upon, put (on,
upon), wear.
לָבֵשׁ (la.vash) — to clothe.
1) to dress, wear, clothe, put on clothing, be clothed
1a) (Qal)
1a1) to put on clothes, be clothed, wear
1a2) to put on, be clothed with (fig.)
1b) (Pual) to be fully clothed
1c) (Hiphil) to clothe, array with, dress
Aramaic equivalent: le.vash (לְבֵשׁ "to clothe" H3848)
V-Qal-Perf-3ms — Verb · Qal · perfect third person masculine singularHVqp3ms
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)
N-proper — Noun properHNpt
עֹז (oz) refers to strength or might, encompassing material, physical, personal, social, and political dimensions. It can denote boldness or impudence and is associated with the might of God. The word is built from the root related to strength and power, with various applications noted in the entries.
עֹז, and (rarely) עוֹז n.m. strength, might
material and physical
personal, social, and political
might of י׳
= boldness, impudence
= stronghold
base
H5797 עֹז, and (rarely) עוֹז strength, might . material and physical
. personal, social, and political
. might of י׳
. = boldness, impudence
. = stronghold
5797 `oz oze
or (fully) rowz {oze}; from 5810; strength in various
applications (force, security, majesty, praise):--boldness,
loud, might, power, strength, strong.
see HEBREW for 05810
עֹז (oz) — strength.
1) might, strength
1a) material or physical
1b) personal or social or political
N-ms — Noun common · masculine singular absoluteHNcmsa
→ A title given to Jehovah 1Sa 15:29
אָזַר (azar) is a Hebrew verb meaning to gird, encompass, or equip. It has various forms, including Qal (to gird), Niphal (to be girded), and Piel (to hold close). The word conveys a sense of preparation and strength, often used in contexts related to readiness for action or war.
[אָזַר] vb. gird, encompass, equip
Qal gird, gird on
Niph. girded with might
Pi. gird
Hithp. gird oneself
base
H247 [אָזַר] gird, encompass, equip
247 'azar aw-zar'
a primitive root; to belt:--bind (compass) about, gird (up,
with).
אָזַר (a.zar) — to gird.
1) gird, encompass, equip, clothe
1a) (Qal) to gird, gird on (metaphorical of strength)
1b) (Niphal) be girded
1c)(Piel) hold close, clasp
1d) (Hiphpael) gird oneself (for war)
V-Hithpael-Perf-3ms — Verb · Hithpael · perfect third person masculine singularHVtp3ms
The Hebrew word אַף (aph) is a conjunction that indicates addition, often implying something greater. It can mean 'also,' 'yea,' or 'though,' and is used to connect ideas in a sentence. The entries highlight its use as both an adverb and conjunction, with a focus on its additive nature.
אַף conj. denoting addition, esp. of something greater, also, yea
base
H637 אַף conj. denoting addition, esp. of something greater, also, yea
637 'aph af
a primitive particle; meaning accession (used as an adverb or
conjunction); also or yea; adversatively though:--also, +
although, and (furthermore, yet), but, even, + how much less
(more, rather than), moreover, with, yea.
אַף (aph) — also.
conj (denoting addition, esp of something greater)
1) also, yea, though, so much the more
adv
2) furthermore, indeed
Aramaic equivalent: aph (אַף "also" H0638)
DirObjM — ParticleHTj
ol'-so: In the Greek kai, when it is equivalent to "also" or "even," is always placed before the word or phrase which it is intended to emphasize (e.g. Ac 12:3; 1 Joh 4:21). Mt 6:14 should therefore read, "Your heavenly Father will forgive you also"; Lu 6:13, "Whom also he named apostles"; Heb 8:6, "The mediator of a better covenant also"; and 1Th 4:14, `If we believe that Jesus died and rose again, so also (we believe that) those who are fallen asleep in Jesus, God will bring with Him.'
כּוּן (kuwn) is a Hebrew verb meaning to establish or prepare. It encompasses a range of meanings, including to be firm, to fix, to direct, and to be ready, with applications in both literal and figurative contexts. The entries indicate various forms of the verb, such as Niph'al (to be established) and Hiph'il (to establish), but there is a note on a noun form, נָכוֹן (nakhon), meaning 'blow'.
[כּוּן] 218 vb. prob. be firm, only in der. conj.
Niph.
be set up, established, fixed
in a moral sense, be directed aright, of ways
prepare, be ready
pass. be prepared, of judgments
Hiph.
establish, set up
fix, so as to be ready, make ready, prepare, a gift
provide for, provide, furnish
direct one's face toward
arrange, order
Hoph.
be established, of throne
be prepared for
Po‛lēl.
set up, establish
constitute, make, a man (in womb)
fix, so as to be ready
direct
Po‛lal. be established
Hithpo‛l. be established
base
נָכוֹן n. [m.] = blow Jb 12:5
ref
H3559a כּוּן prob. be firm, only in der. conj. . . be set up, established, fixed
. in a moral sense, be directed aright, of ways
. prepare, be ready
. pass. be prepared, of judgments
. . establish, set up
. . fix, so as to be ready, make ready, prepare, a gift
. provide for, provide, furnish
. direct one's face toward
. arrange, order
. . be established, of throne
. be prepared for
. . set up, establish
. constitute, make, a man (in womb)
. fix, so as to be ready
. direct
. be established
. be established
H3559b נָכוֹן n. [m.] = blow
3559 kuwn koon
a primitive root; properly, to be erect (i.e. stand
perpendicular); hence (causatively) to set up, in a great
variety of applications, whether literal (establish, fix,
prepare, apply), or figurative (appoint, render sure, proper
or prosperous):--certain(-ty), confirm, direct, faithfulness,
fashion, fasten, firm, be fitted, be fixed, frame, be meet,
ordain, order, perfect, (make) preparation, prepare (self),
provide, make provision, (be, make) ready, right, set (aright,
fast, forth), be stable, (e-)stablish, stand, tarry, X very
deed.
כּוּן (kun) — to establish: prepare.
: prepare/direct
1) to be firm, be stable, be established
1a) (Niphal)
1a1) to be set up, be established, be fixed
1a1a) to be firmly established
1a1b) to be established, be stable, be secure, be enduring
1a1c) to be fixed, be securely determined
1a2) to be directed aright, be fixed aright, be steadfast (moral sense)
1a3) to prepare, be ready
1a4) to be prepared, be arranged, be settled
1b) (Hiphil)
1b1) to establish, set up, accomplish, do, make firm
1b2) to fix, make ready, prepare, provide, provide for, furnish
1b3) to direct toward (moral sense)
1b4) to arrange, order
1c) (Hophal)
1c1) to be established, be fastened
1c2) to be prepared, be ready
1d) (Polel)
1d1) to set up, establish
1d2) to constitute, make
1d3) to fix
1d4) to direct
1e) (Pulal) to be established, be prepared
1f) (Hithpolel) to be established, be restored
נָכוֹן (na.khon) — blow.
V-Niphal-Imperf-3fs — Verb · Niphal · imperfect third person feminine singularHVNi3fs
תֵּבֵל (tebel) means 'world' and is derived from a root meaning 'to be moist.' It refers to the earth as a habitable place, encompassing both the globe and its inhabitants, and can specifically denote regions like Babylonia and Palestine. The entries consistently highlight its connection to the concept of a productive, inhabited land.
תֵּבֵל n.f. world (perh. orig. as productive)
base
H8398 תֵּבֵל world
8398 tebel tay-bale'
from 2986; the earth (as moist and therefore inhabited); by
extension, the globe; by implication, its inhabitants;
specifically, a partic. land, as Babylonia,
Palestine:--habitable part, world.
see HEBREW for 02986
תֵּבֵל (te.vel) — world.
world
N-fs — Noun common · feminine singular absoluteHNcfsa
The earth on which we dwell, 1Sa 2:8; its inhabitants, Joh 3:16, or a large number of them, Joh 12:19. In several places it is equivalent to "land," meaning the Roman Empire, or Judea and its vicinity, Lu 2:1 4:3 Ac 11:28. It also denotes the objects and interests of time and sense, Ga 6:14 1Jo 2:15.
→ See EARTH
בַּל (bal) is an adverb meaning 'not' or 'none.' It conveys a sense of negation, indicating absence or failure. The word is derived from a root that implies nothingness and can also be used in contexts like 'lest' or 'neither.' The entries consistently emphasize its function as a negation in various forms.
בַּל 69 adv. not
base
H1077 בַּל not
1077 bal bal
from 1086; properly, a failure; by implication nothing;
usually (adverb) not at all; also lest:--lest, neither, no,
none (that...), not (any), nothing.
see HEBREW for 01086
בַּל (bal) — not.
not, hardly, else
Part — ParticleHTn
מוֹט (mot) is a Hebrew verb meaning to totter, shake, or slip. It has various forms, including Qal (to totter), Niphal (to be shaken), Hiphil (to dislodge), and Hithpael (to be greatly shaken). The entries indicate a range of meanings related to instability and movement, but do not specify any particular Old Testament verses.
[מוֹט] vb. totter, shake, slip
Qal totter, slip
Niph. be shaken, moved, overthrown
Hiph. dislodge, let fall, drop
Hithpo‛l. be greatly shaken
base
H4131 [מוֹט] totter, shake, slip
4131 mowt mote
a primitive root; to waver; by implication , to slip, shake,
fall:--be carried, cast, be out of course, be fallen in
decay, X exceedingly, fall(-ing down), be (re-)moved, be
ready, shake, slide, slip.
מוֹט (mot) — to shake.
1) to totter, shake, slip
1a) (Qal) to totter, shake, slip
1b) (Niphal) to be shaken, be moved, be overthrown
1c) (Hiphil) to dislodge, let fall, drop
1d) (Hithpael) to be greatly shaken
V-Niphal-Imperf-3fs — Verb · Niphal · imperfect third person feminine singularHVNi3fs