1 Chronicles 29:13 — Word Study
WLCוְעַתָּ֣ה אֱלֹהֵ֔ינוּ מוֹדִ֥ים אֲנַ֖חְנוּ לָ֑ךְ וּֽמְהַֽלְלִ֖ים לְשֵׁ֥ם תִּפְאַרְתֶּֽךָ׃
BSANow thereforeʻattâh [at this time, in this moment] our Godʼĕlôhîym [Elohim, the one supreme God] weʼănachnûw give You thanksyâdâh [offer, express, praise, gratitude] and we praisehâlal [celebrate, honor] Your glorioustiphʼârâh [beautiful, beauteous] nameshêm [identity, character, reputation]
| Greek | English | Parsing |
|---|---|---|
| וְעַתָּ֣ה | and therefore | Conjunction, adverb |
| אֱלֹהֵ֔ינוּ | O God our | Noun common masculine plural construct, suffix |
| מוֹדִ֥ים | [are] giving thanks | Verb, Hiphil, participle (active) masculine plural |
| אֲנַ֖חְנוּ | we | Pronoun |
| לָ֑ךְ | to you | Preposition, suffix |
| וּֽמְהַֽלְלִ֖ים | and [are] praising | Conjunction, verb piel participle (active) masculine plural |
| לְשֵׁ֥ם | [the] name of | Preposition, noun common masculine singular construct |
| תִּפְאַרְתֶּֽךָ׃ | splendor your | Noun common feminine singular construct, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Now therefore, our God, we give You thanks, and we praise Your glorious name. |
| KJV | Now therefore, our God, we thank thee, and praise thy glorious name. |
| ASV | Now therefore, our God, we thank thee, and praise thy glorious name. |
| YLT | 'And now, our God, we are giving thanks to Thee, and giving praise to Thy beauteous name; |
| WEB | Now therefore, our God, we thank you and praise your glorious name. |
| BBE | So now, our God, we give you praise, honouring the glory of your name. |
Where they part company is in the expression of thanks and praise — see How Translations Differ.
The sentence has a main clause followed by a subordinate clause that expands on the action of giving thanks.
4 commentators on this verse
Gill, Jamieson, Trapp, Ellicott & more — read them ›
clause
subjectאֲנַחְנוּ
verbיָדָה
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 — 1 Chronicles 29:13
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 — A Prayer of Thanksgenerated
1 Chronicles 29:13 is part of King David's prayer, where he acknowledges God's greatness and expresses gratitude on behalf of the people. This moment highlights the importance of recognizing God's provision and majesty as they prepare to build the temple. The surrounding verses reflect the themes of generosity and humility before God, as the people recognize their dependence on Him.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 105:1 | Give thanks to the LORD, call upon His name; make known His deeds among the nations. |
| 2 | Psalm 106:1 | Hallelujah! Give thanks to the LORD, for He is good; His loving devotion endures forever. |
| 3 | Daniel 2:23 | To You, O God of my fathers, I give thanks and praise, because You have given me wisdom and power. And now You have made known to me what we have requested, for You have made known to us the dream of the king.” |
| 4 | 2 Corinthians 2:14 | But thanks be to God, who always leads us triumphantly as captives in Christ and through us spreads everywhere the fragrance of the knowledge of Him. |
| 5 | 2 Corinthians 8:16 | But thanks be to God, who put into the heart of Titus the same devotion I have for you. |
The Treasury of Scripture Knowledge — 7 references, hung on the phrase they belong to
The Key Word — מוֹדִ֥ים, mo.Dimgenerated
This is a Hiphil participle form of יָדָה (yadah), which means to give thanks or praise. The root conveys the idea of throwing or casting, often associated with worship and confession. In this context, it emphasizes the act of expressing gratitude to God.
The participial form indicates ongoing action, suggesting that the people are continually giving thanks. This reflects a communal acknowledgment of God's goodness and serves as a model for worship.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, which uses give thanks and praise.
Sentence Structuregenerated
The main verb is מוֹדִ֥ים, we give thanks, which governs the subject אֲנַ֖חְנוּ, we, and is accompanied by a second verb מְהַֽלְלִ֖ים, and we praise. This structure emphasizes the communal aspect of worship.
The word order places the verbs prominently, highlighting the actions of giving thanks and praising God, while the prepositional phrase לְשֵׁ֥ם, to the name, specifies the focus of their praise.
Septuagint Backgroundgenerated
The Septuagint translates מוֹדִ֥ים as ἐχομολογοῦμεν (echomologoumen), meaning 'we confess' or 'we acknowledge'. This choice broadens the sense of the Hebrew, emphasizing not just thanks but also a declaration of God's attributes.
The choice of αἰνοῦμεν (ainoumen) for מְהַֽלְלִ֖ים indicates a focus on praising or glorifying, aligning closely with the Hebrew meaning while also capturing the celebratory aspect of worship.
In plain words — the whole versegenerated
1 Chronicles 29:13 shows the people giving thanks to God and praising His glorious name. They recognize His greatness and express gratitude for all He has done, highlighting their dependence on Him.
Frequently Asked Questionsgenerated
Giving thanks to God involves acknowledging His goodness and expressing gratitude for His blessings, as seen in this verse.
Praising God's name is important as it reflects His character and identity, and it is a central aspect of worship in the Bible.
We can express gratitude to God through prayer, worship, and by recognizing His presence and provision in our lives.
Praising in a communal setting emphasizes the collective acknowledgment of God's greatness and fosters unity among believers.
Reflection Questionsgenerated
- In what ways can I express gratitude to God in my daily life?
- How does recognizing God's name impact my understanding of His character?
- What are some communal practices of praise that I can participate in?
- How can I encourage others to join in giving thanks to God?
Commentators on this verse — 4 expositors, verse by verse
Each of these wrote on 1 Chronicles 29:13 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleNow therefore, our God, we thank thee, and praise thy glorious name. That he that was so great, and so much above them, should take notice of them, and bestow so many great and good things on them.
Read John Gill on 1 Chronicles 29 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryThine, O LORD, is the greatness, and the power, and the glory, and the victory, and the majesty: for all that is in the heaven and in the earth is thine; thine is the kingdom, O LORD, and thou art exalted as head above all.
Read Robert Jamieson on 1 Chronicles 29 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New Testaments1 Chronicles 29:13 Now therefore, our God, we thank thee, and praise thy glorious name.Ver. 13. And praise thy glorious name.] With our hearts, lips, and offerings, even the best of our substance, professing that we could esteem thee yet more and better if it were in our power. A thankful man is worth his weight in gold; he giveth the glory of all that he enjoyeth to God alone, like as solid bodies reflect the sun’ s heat.
Read John Trapp on 1 Chronicles 29 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(13) Now therefore, our God, we thank thee.—And now, our God, we are thanking thee, and praising (participles in the Hebrew). Môdîm, “thanking,” occurs nowhere else, though the verb is common in other forms. Thy glorious name.—The name of thy glory: here only. (Comp. Isaiah 63:14, and Psalms 72:19.)
Read Charles John Ellicott on 1 Chronicles 29 →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
Now therefore, our God, we give You thanks, and we praise Your glorious name.
Now therefore, our God, we thank you and praise your glorious name.
Now therefore, our God, we give You thanks, and we praise Your glorious name.
Now, our God, we give thanks to you and praise your majestic name!
Tyndale line
Now therefore, our God, we thank thee, and praise thy glorious name.
Now therefore, our God, we thank thee, and praise thy glorious name.
Now therefore, our God, we thank thee, and praise thy glorious name.
Now therefore, our God, we thank thee, and praise thy glorious name.
Now therefore our God, we thanke thee, and prayse thy glorious Name.
Strictly literal
And now, our God, we thank thee, and praise thy glorious name.
'And now, our God, we are giving thanks to Thee, and giving praise to Thy beauteous name;
And now, our God, we are giving thanks to You, and giving praise to Your beautiful Name;
And now, O our God, we give thanks unto thee, and praise thy glorious name.
Now then, our God, we thank you and praise your glorious name.
From the Latin
Now therefore our God we give thanks to thee, and we praise thy glorious name.
Simplified
Now our God we thank you, and we praise you and your glorious character.
So now, our God, we give you praise, honouring the glory of your name.
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the MACULA Hebrew treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran
The Masoretic Text and the Septuagint agree closely in this verse, with seven of the eight words matched. The Septuagint's word order and articles reflect its own style, but the essential meaning remains consistent with the Hebrew.
וְעַתָּ֣ה אֱלֹהֵ֔ינוּ מוֹדִ֥ים אֲנַ֖חְנוּ לָ֑ךְ וּֽמְהַֽלְלִ֖ים לְשֵׁ֥ם תִּפְאַרְתֶּֽךָ׃
7 of the 8 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 1 Chronicles 29:13
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.
עַתָּ֫ה (attah) is an adverb of time meaning 'now.' It can also function as a conjunction or expletive, indicating immediacy or a current moment. The word is derived from a related term, עַת (att), and is used in various contexts to denote the present time.
עַתָּ֫ה 435, עָ֑֫תָּה, adv. of time, now
base
H6258 עַתָּ֫ה, עָ֑֫תָּה of time, now
6258 `attah at-taw'
from 6256; at this time, whether adverb, conjunction or
expletive:--henceforth, now, straightway, this time, whereas.
see HEBREW for 06256
עַתָּ֫ה (at.tah) — now.
1) now
1a) now
1b) in phrases
Conj | Adv — Conjunction · adverbHC/D
אֱלֹהִים (elohiym) is a plural noun meaning 'gods' or 'God,' often referring to the supreme deity in the Old Testament. It encompasses divine beings, rulers, and judges, reflecting divine majesty and power. The term can also denote angels and is used in a superlative sense. Notably, it is sometimes combined with יהוה (YHWH), the personal name of God.
אֱלֹהִים 2570 n.m.pl.
pl. in number.
rulers, judges, either as divine representatives at sacred places or as reflecting divine majesty and power
divine ones, superhuman beings including God and angels
angels
gods
pl. intensive
god or goddess
godlike one
works of God, or things belongng to him
God
הָאֱלֹהִים the (true) God
אֱלֹהִים = God
base
H430 אֱלֹהִים n. m. pl. . pl. in number. . rulers, judges, either asdivine representatives at sacred places or as reflecting divine majesty and power
. divine ones, superhuman beings including God and angels
. angels
. gods
. pl. intensive . god or goddess
. godlike one
. works of God, or things belongng to him
. God
. הָאֱלֹהִים the (true) God
. אֱלֹהִים = God
430 'elohiym el-o-heem'
plural of 433; gods in the ordinary sense; but specifically
used (in the plural thus, especially with the article) of the
supreme God; occasionally applied by way of deference to
magistrates; and sometimes as a superlative:--angels, X
exceeding, God (gods)(-dess, -ly), X (very) great, judges, X
mighty.
see HEBREW for 0433
אֱלֹהִים (e.lo.him) — God.
This name means "gods" (plural intensive-singular meaning), "God"
Another name of ye.ho.vah (יהוה "LORD" H3068G)
אֱלֹהִים (e.lo.him) — (LORD)-Elohe.
Combined with ye.ho.vah (יהוה "LORD" H3068)
אֱלֹהִים (e.lo.him) — (Gibeath)-elohim.
Combined with giv.ah (גִּבְעָה "Gibeath" H1389)
N-mp | Suff — Noun common masculine plural construct · suffixHNcmpc/Sp1bp
יָדָה (yadah) is a Hebrew verb meaning to throw or cast, particularly in the context of shooting arrows or stones. It also encompasses the meanings of giving thanks, praising, and confessing, especially in a ritual context. The word is built from a primitive root and has various forms, including Qal, Piel, Hiphil, and Hithpael, indicating different nuances of action.
[יָדָה] vb. throw, cast
Qal shoot (arrows) at
Pi. and they cast (stones) on me
Hiph.
give thanks, laud, praise
confess
Hithp.
confess
give thanks, in ritual worship
base
H3034 [יָדָה] throw, cast .shoot (arrows) at
. and they cast (stones) on me
. . give thanks, laud, praise
. confess
. . confess
. give thanks, in ritual worship
3034 yadah yaw-daw'
a primitive root; used only as denominative from 3027;
literally, to use (i.e. hold out) the hand; physically, to
throw (a stone, an arrow) at or away; especially to revere or
worship (with extended hands); intensively, to bemoan (by
wringing the hands):--cast (out), (make) confess(-ion),
praise, shoot, (give) thank(-ful, -s, -sgiving).
see HEBREW for 03027
יָדָה (ya.dah) — to give thanks.
1) to throw, shoot, cast
1a) (Qal) to shoot (arrows)
1b) (Piel) to cast, cast down, throw down
1c) (Hiphil)
1c1) to give thanks, laud, praise
1c2) to confess, confess (the name of God)
1d) (Hithpael)
1d1) to confess (sin)
1d2) to give thanks
Aramaic equivalent: ye.da (יְדָא "to praise" H3029)
V-Hiphil — Verb · Hiphil · participle (active) masculine pluralHVhrmpa
אֲנַ֫חְנוּ (anachnuw) is the first-person plural pronoun meaning 'we' or 'ourselves.' It is used for emphasis and is derived from another Hebrew word, אֲנִי (ani), meaning 'I.' The entries consistently define it as a pronoun without significant disagreement.
אֲנַ֫חְנוּ, אֲנָ֑חְנוּ pron. 1pl. comm. we
base
H587 אֲנַ֫חְנוּ, אֲנָ֑חְנוּ we
587 'anachnuw an-akh'-noo
apparently from 595; we:--ourselves, us, we.
see HEBREW for 0595
אֲנַ֫חְנוּ (a.nach.nu) — we.
we (first pers. pl. -usually used for emphasis)
Pron — PronounHPp1bp
ךָּ (ka) — you.
Personal object pronoun - suffix for propositions and verbs without an object: 2nd person masculine singular
HR/Sp2ms — Preposition · suffixHR/Sp2ms
The Hebrew word הָלַל (halal) is a primitive root that encompasses meanings related to shining, boasting, and foolishness. It can signify to praise or celebrate, often in a clamorously foolish manner, and includes the idea of making a boast or being made a fool of. The entries indicate a range of uses, from expressing God's favor to acting madly.
[הָלַל] vb. shine
Qal when it, viz. his lamp, shone upon my head, fig. of God’s favour.
Hiph. flash forth light
base
[הָלַל] vb. be boastful, Pi. praise
Qal be boastful
Pi.
praise man or woman
usually praise י׳
appar. boast, make one’s boast
Pu. be praised
Hithpa. glory, boast, make one’s boast
Po‛el make into a fool, make a fool of
Po‛al of laughter I said, It is mad (folly)
Hithpo. act madly, or like a madman
base
H1984a הָלַל shine H1984b הָלַל be boastful, Pi. praise H1984c הָלַל be boastful, Pi. praise .be boastful
. . praise man or woman
. usually praise י׳
. appar. boast, make one’s boast
. be praised
. glory, boast, make one’s boast
.make into a fool, make a fool of
.of laughter I said, It is mad (folly)
. act madly, or like a madman
1984 halal haw-lal'
a primitive root; to be clear (orig. of sound, but usually of
color); to shine; hence, to make a show, to boast; and thus to
be (clamorously) foolish; to rave; causatively, to celebrate;
also to stultify:--(make) boast (self), celebrate, commend,
(deal, make), fool(- ish, -ly), glory, give (light), be (make,
feign self) mad (against), give in marriage, (sing, be worthy
of) praise, rage, renowned, shine.
הָלַל (ha.lal) — to shine.
1) to shine
1a) (Qal) to shine (fig. of God's favour)
1b) (Hiphil) to flash forth light
הָלַל (ha.lal) — to boast: praise.
: praise
1) to praise, boast, be boastful
1a) (Qal)
1a1) to be boastful
1a2) boastful ones, boasters (participle)
1b) (Piel)
1b1) to praise
1b2) to boast, make a boast
1c) (Pual)
1c1) to be praised, be made praiseworthy, be commended, be worthy of praise
1d) (Hithpael) to boast, glory, make one's boast
הָלַל (ha.lal) — to be foolish.
1) (Poel) to make a fool of, make into a fool
1f) (Hithpoel) to act madly, act like a madman
הָלַל (ha.lal) — to boast: boast.
: boast
1) to praise, boast, be boastful
1a) (Qal)
1a1) to be boastful
1a2) boastful ones, boasters (participle)
1b) (Piel)
1b1) to praise
1b2) to boast, make a boast
1c) (Pual)
1c1) to be praised, be made praiseworthy, be commended, be worthy of praise
Conj | V-Piel — Conjunction · verb piel participle (active) masculine pluralHC/Vprmpa
שֵׁם (shem) means 'name' and encompasses various meanings such as reputation, fame, and glory. It can refer to the designation of God and is often associated with memorials or monuments. The word is built from a primitive root and highlights individuality and honor. There is a mention of its use in relation to false gods, which is forbidden.
שֵׁם 864 n.m. name (√ unknown)
of river, beasts, city, i.e. exact designation of it
usu. of pers.
= reputation
esp. as giving a man a kind of posthumous life, esp. in his sons
name, as designation of God
of false gods, use forbidden
= memorial, monument
base
H8034 שֵׁם name (√ unknown)
8034 shem shame
a primitive word (perhaps rather from 7760 through the idea
of definite and conspicuous position; compare 8064); an
appellation, as a mark or memorial of individuality; by
implication honor, authority, character:--+ base,
(in-)fame(-ous), named(-d), renown, report.
see HEBREW for 07760
see HEBREW for 08064
שֵׁם (shem) — name.
1) name
1a) name
1b) reputation, fame, glory
1c) the Name (as designation of God)
1d) memorial, monument
Aramaic equivalent: shum (שֻׁם "name" H8036)
Prep | N-ms — 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…
תִּפְאָרָה (tiph'arah) refers to beauty and glory, encompassing both physical and abstract qualities. It can denote the beauty of garments and jewels, the glory associated with rank or God, and even the honor of Israel. The term is built from the root meaning 'ornament' and covers a range of meanings related to splendor and majesty.
תִּפְאָרָה n.f. beauty, glory
base
H8597 תִּפְאָרָה beauty, glory
8597 tiph'arah tif-aw-raw'
or tiphereth {tif-eh'-reth}; from 6286; ornament (abstractly
or concretely, literally or figuratively):--beauty(- iful),
bravery, comely, fair, glory(-ious), hono; ornament
(abstractly or concretely, literally or
figuratively):--beauty(-iful), bravery, comely, fair,
glory(-ious), honour, majesty.
see HEBREW for 06286
תִּפְאָרָה (tiph.a.rah) — beauty.
1) beauty, splendour, glory
1a) beauty, finery (of garments, jewels)
1b) glory
1b1) of rank, renown
1b2) as attribute of God
1c) honour (or nation Israel)
1d) glorying, boasting (of individual)
N-fs | Suff — Noun common feminine singular construct · suffixHNcfsc/Sp2ms