Isaiah 42:8 — Word Study
WLCאֲנִ֥י יְהוָ֖ה ה֣וּא שְׁמִ֑י וּכְבוֹדִי֙ לְאַחֵ֣ר לֹֽא־ אֶתֵּ֔ן וּתְהִלָּתִ֖י לַפְּסִילִֽים׃
BSAIʼănîy [the first person singular, emphasizing God's personal identity] am the LORDYᵉhôvâh [Yehovah, the self-existent and eternal God] thathûwʼ is My nameshêm [fame, renown, reputation] I will notlôʼ yieldnâthan▸ [give or surrender, implying a refusal to share] My glorykâbôwd [great honor or splendor, often used to describe God's majesty] ◂to anotherʼachêr [a different or separate entity, emphasizing God's uniqueness] or My praisetᵉhillâh [a song of praise or an act of public worship] to idolspᵉçîyl [carved images or false gods, objects of worship]
| Greek | English | Parsing |
|---|---|---|
| אֲנִ֥י | I | Pronoun |
| יְהוָ֖ה | [am] Yahweh | Noun proper |
| ה֣וּא | that | Pronoun |
| שְׁמִ֑י | [is] name my | Noun common masculine singular construct, suffix |
| וּכְבוֹדִי֙ | and glory my | Conjunction, noun common both singular construct, suffix |
| לְאַחֵ֣ר | to another | Preposition |
| לֹֽא־ | not | Particle |
| אֶתֵּ֔ן | I will give | Verb, Qal, imperfect first person common singular |
| וּתְהִלָּתִ֖י | and praise my | Conjunction, noun common feminine singular construct, suffix |
| לַפְּסִילִֽים׃ | to images | Preposition, noun common masculine plural absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | I am the LORD; that is My name! I will not yield My glory to another or My praise to idols. |
| KJV | I am the LORD: that is my name: and my glory will I not give to another, neither my praise to graven images. |
| ASV | I am Jehovah, that is my name; and my glory will I not give to another, neither my praise unto graven images. |
| YLT | I [am] Jehovah, this [is] My name, And Mine honour to another I give not, Nor My praise to graven images. |
| WEB | “I am Yahweh. That is my name. I will not give my glory to another, nor my praise to engraved images. |
| BBE | I am the Lord; that is my name: I will not give my glory to another, or my praise to pictured images. |
Where they part company is כְבוֹדִי — see How Translations Differ.
The main clause asserts God's identity, followed by two subordinate clauses that detail what He will not share.







8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectאֲנִי
verbנָתַן
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 — Isaiah 42:8
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 — God's Declaration of His Unique Identitygenerated
Isaiah 42:8 reveals God's declaration of His identity as the LORD, emphasizing His refusal to share His glory with any other entity. This assertion is part of a larger context where God speaks of His acts of salvation and the new things He will declare, reinforcing His sovereignty over all creation. The surrounding verses highlight God's power to open the eyes of the blind and bring prisoners out of darkness, establishing His authority as the one true God.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Exodus 3:13–15 | Then Moses asked God, “Suppose I go to the Israelites and say to them, ‘The God of your fathers has sent me to you,’ and they ask me, ‘What is His name?’ What should I tell them?” |
| 2 | Exodus 4:5 | “This is so that they may believe that the LORD, the God of their fathers—the God of Abraham, the God of Isaac, and the God of Jacob—has appeared to you.” |
| 3 | Psalm 83:18 | May they know that You alone, whose name is the LORD, are Most High over all the earth. |
| 4 | John 8:58 | “Truly, truly, I tell you,” Jesus declared, “before Abraham was born, I am! ” |
| 5 | Isaiah 48:11 | For My own sake, My very own sake, I will act; for how can I let Myself be defamed? I will not yield My glory to another. |
The Treasury of Scripture Knowledge — 8 references, hung on the phrase they belong to
The Key Word — יְהוָה, Yahwehgenerated
The name יְהוָה, transliterated as Yahweh, signifies the self-existent and eternal nature of God. It is a personal name for God, used throughout the Old Testament to denote His unique relationship with Israel.
In this verse, it emphasizes God's authority and identity, asserting that He alone is worthy of glory and praise. This name is central to the Jewish faith and represents God's covenantal promise to His people.
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 consists of multiple clauses, with the main assertion being אֲנִי יְהוָה, I am the LORD. This clause is followed by an emphatic declaration of God's name and His refusal to share glory or praise.
The structure emphasizes God's identity first, followed by His actions regarding glory and praise, reinforcing the exclusivity of His divine status.
Septuagint Backgroundgenerated
The Septuagint translates יְהוָה as κύριος, meaning 'Lord', which reflects the authority and sovereignty of God in the Greek tradition. This translation maintains the emphasis on God's unique identity.
The Greek term for glory, μου, also aligns with the Hebrew concept, underscoring that God's glory is not to be shared with others.
In plain words — the whole versegenerated
Isaiah 42:8 states that God is the LORD, emphasizing His unique identity and authority. He declares that He will not share His glory or praise with anyone else, highlighting His singular position as the one true God.
Frequently Asked Questionsgenerated
It signifies that God's glory is unique to Him and cannot be shared with idols or false gods, emphasizing His sovereignty.
God's name represents His identity, authority, and character, which are central to the understanding of His relationship with His people.
Praising God acknowledges His qualities and actions, reflecting our recognition of His greatness and worthiness.
It warns against the worship of idols, emphasizing that true glory and praise belong only to God.
Reflection Questionsgenerated
- In what ways do I recognize God's unique identity in my life?
- How can I ensure that I give glory to God alone and not to other things?
- What are some examples of idolatry in today's world that I should be aware of?
- How does understanding God's name deepen my relationship with Him?
The early church on this verse — how the Fathers read it
The early Church Fathers reference this verse to discuss God's unique nature and glory. Their quotations illustrate theological insights drawn from this declaration.
The same thing applies to the word Lord, which is also used as a name of God. “I am the Lord your God,” he says. “This is my name,” and “The Lord is his name.” But we are making deeper enquiries into a nature that has absolute existence,Early Church Fathers on Isaiah 42 →
[Eunomius says,] Receiving glory from the Father, not sharing glory with the Father, for the glory of the Almighty is incommunicable, as [the Lord] has said,Early Church Fathers on Isaiah 42 →
If he is properly and truly the only God, he may be said by us to be the Creator of all things. As the most wise Paul says,Early Church Fathers on Isaiah 42 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Isaiah 42:8 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleI am the Lord, that is my name,.... Jehovah, a name expressive of his self-existence, eternity, and immutability; a name by which be made himself known to Israel of old, and which is peculiar to him,
Read John Gill on Isaiah 42 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryI am the LORD: that is my name: and my glory will I not give to another, neither my praise to graven images. God turns from addressing Messiah to the people.
Read Robert Jamieson on Isaiah 42 →
Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleI am the Lord, Heb. Jehovah; who have all being in and of myself, and give being to all my creatures, and to all my promises, as this name signifies. The everlasting, and unchangeable, and omnipotent God, who therefore both can and will fulfil all my promises, and plead the cause and set up the kingdom of my Son in spite of all opposition, and destroy all those idols which are set up against him and inc. That is my name, which I must own and justify to the world. He seems to allude to ,15 6:3. My glory will I not give to another, neither my praise to graven images; I will not any longer suffer that honour and worship which is peculiar to me to be given to idols, as it hath been, but I will…
Read Matthew Poole on Isaiah 42 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsIsaiah 42:8 I [am] the LORD: that [is] my name: and my glory will I not give to another, neither my praise to graven images.Ver. 8. I am the Lord.] I, and no heathen petty god, as I have plainly and plentifully proved, nemine contradicente. That is my name.] God, though he be above all name (when Manoah inquired after his name, the answer was, It is wonderful - i.e., far above thy conception), yet here we have his proper name, Jehovah, which is also called his glory, because incommunicable to any creature. And my glory will I not give to another.] To his Son Christ he hath given it, who, although he is Alius, another yet he is not Aliud different from the Father, but of the same nature and…
Read John Trapp on Isaiah 42 →
Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(8, 9) I am the Lord. . . .—The prophet grasps the full meaning of the name revealed in Exodus 3:15. It follows from that meaning that God cannot look with indifference on the transfer to the “graven image” of the worship due to Him. With his vision of Cyrus still present to his thoughts, the prophet again presses the unique point of prediction as distinguishing the religion of Israel from that of the heathen. The “former things” refer probably not to the remote past, but to Isaiah’s earlier prophecies, say the whole Assyrian cycle, on which he now looks back from his new stand-point; or even, as in Isaiah 41:22, to the near future of the conquests of Cyrus as compared with that which was…
Read Charles John Ellicott on Isaiah 42 →
AdamClarkeAdam Clarke's Commentary on the BibleVerse 8. I am the Lord] אני יהוה ani Yehovah. This is the famous tetragrammaton, or name of four letters, which we write Jehovah, Yehovah, Yehveh, Yeveh, Jhuh, Javah, &c. The letters are Y H U H. The Jews never pronounce it, and the true pronunciation is utterly unknown. That is my name] A name peculiar to myself.
Read AdamClarke on Isaiah 42 →
CambridgeThe Cambridge Bible for Schools and Colleges8. my glory … another] (Cf. ch. Isaiah 48:11)—the glory of true deity, which would be forfeited if Jehovah were unable to predict the future, or if His predictions should fail (Isaiah 42:9).
Read Cambridge on Isaiah 42 →
Albert Barnes1798–1870Barnes' Notes on the BibleI am the Lord - I am Yahweh. Here is also a change in the address. In the previous verses, God had addressed the Messiah.
Read Albert Barnes on Isaiah 42 →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
I am the LORD; that is My name! I will not yield My glory to another or My praise to idols.
“I am Yahweh. That is my name. I will not give my glory to another, nor my praise to engraved images.
I am the LORD; that is My name! I will not yield My glory to another or My praise to idols.
I am the Lord! That is my name! I will not share my glory with anyone else, or the praise due me with idols.
Tyndale line
I am the LORD: that is my name: and my glory will I not give to another, neither my praise to graven images.
I am Jehovah, that is my name; and my glory will I not give to another, neither my praise unto graven images.
I am the LORD; that is my name: and my glory will I not give to another, neither my praise unto graven images.
I am the LORD: that is my name: and my glory will I not give to another, neither my praise to graven images.
I am the Lord, this is my Name, and my glory wil I not giue to another, neither my praise to grauen images.
Strictly literal
I am Jehovah, that is my name; and my glory will I not give to another, neither my praise to graven images.
I [am] Jehovah, this [is] My name, And Mine honour to another I give not, Nor My praise to graven images.
I [am] YHWH, this [is] My Name, || And I do not give My glory to another, || Nor My praise to carved images.
I am the Everlasting One, that is my name; and my glory will I not give to any other, nor my praise to graven images.
I am Yahweh, that is my name; and my glory I will not share with another nor my praise with carved idols.
From the Latin
I the Lord, this is my name: I will not give my glory to another, nor my praise to graven things.
Simplified
I am the Lord—that is my name! I do not give my honor to anyone else; I do not give my praise to idols.
I am the Lord; that is my name: I will not give my glory to another, or my praise to pictured images.
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 aligns with the Septuagint and the Dead Sea Scrolls, showing consistency in the wording. The 1Qisaa scroll matches the MT exactly, while 4Q56 contains some restored words, but the core message remains unchanged.
אֲנִ֥י יְהוָ֖ה ה֣וּא שְׁמִ֑י וּכְבוֹדִי֙ לְאַחֵ֣ר לֹֽא־ אֶתֵּ֔ן וּתְהִלָּתִ֖י לַפְּסִילִֽים׃
10 of the 10 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.
אני יהוה הואה ושמ׳י וכבוד׳י לאחר לוא אתן ותהלת׳י לפסילים
10 words on the leather.
[אני] [יהוה] [הוא] [שמ׳י] [וכבוד׳י] [לאחר] [לא] [אתן] [ותהלת׳י] [לפסילים]
nothing on the leather here — 10 supplied entire by an editor.
[אני] [יהוה] הוא שמ׳י וכבד׳י לאחר לא אתן [ותהלת׳י] [לפסילים]
5 words on the leather — 1 partly restored, 4 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 Isaiah 42:8
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.
אֲנִי, transliterated as aniy, is a first-person singular pronoun meaning 'I' or 'me.' It is often used for emphasis and can also imply possession, as in 'mine' or 'myself.' The word is derived from a form that indicates self-reference, and it appears in various contexts throughout the Old Testament.
אֲנִי, אָ֑נִי pron. 1s. comm. I
base
H589 אֲנִי, אָ֑נִי I
589 'aniy an-ee'
contracted from 595; I:--I, (as for) me, mine, myself, we, X
which, X who.
see HEBREW for 0595
אֲנִי (a.ni) — I.
I (first pers. sing. -usually used for emphasis)
Pron — PronounHPp1bs
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
הוּא (hu) is a third-person singular pronoun meaning he, she, or it, used for emphasis or when no verb is present. It can also refer to oneself or serve as a demonstrative pronoun. The word has various nuances, including resuming the subject with emphasis or expressing it unobtrusively. It can indicate 'that' or 'those' when used with the definite article.
הוּא m. הִיא f., pron. of the 3rd ps. sing. he, she, used also (in both genders) for the neuter it
an emph. he (she, it, they), sometimes equivalent to himself (herself, itself, themselves), or (esp. with the art.) that (those)
It resumes the subj. with emph.
Where, however, the pron. follows the pred., its position gives it the minimum of emphasis, and it expresses (or resumes) the subject as unobtrusively as possible
It anticipates (as it seems) the subject
As an emph. predicate, of God
In a neuter sense, that, it (of an action, occurrence, matte, etc.)
With the art.: so regularly when joined to a subst. defined itself by the art.
base
H1931 הוּא, הִיא he, she, used also (in both genders) for the neuter it . an emph. he (she, it, they), sometimes equivalent to himself (herself, itself, themselves), or (esp. with the art.) that (those)
. It resumes the subj. with emph.
. Where, however, the pron. follows the pred., its position gives it the minimum of emphasis, and it expresses (or resumes) the subject as unobtrusively as possible
. It anticipates (as it seems) the subject
. As an emph. predicate, of God
. In a neuter sense, that, it (of an action, occurrence, matte, etc.)
. With the art.: so regularly when joined to a subst. defined itself by the art.
1931 huw' hoo
of which the feminine (beyond the Pentateuch) is hiyw {he}; a
primitive word, the third person pronoun singular, he (she or
it); only expressed when emphatic or without a verb; also
(intensively) self, or (especially with the article) the same;
sometimes (as demonstrative) this or that; occasionally
(instead of copula) as or are:--he, as for her, him(-self),
it, the same, she (herself), such, that (...it), these, they,
this, those, which (is), who.
הוּא (hu) — he/she/it.
pron 3p s
1) he, she, it
1a) himself (with emphasis)
1b) resuming subj with emphasis
1c) (with minimum emphasis following predicate)
1d) (anticipating subj)
1e) (emphasising predicate)
1f) that, it (neuter) demons pron
2) that (with article)
Pron — PronounHPp3ms
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)
N-ms | Suff — Noun common masculine singular construct · suffixHNcmsc/Sp1bs
כָּבוֹד (kabowd) refers to concepts of abundance, honour, and glory. It encompasses external splendor, dignity of position, and reputation, as well as the inner nobility of a person. The term can denote both the weightiness of glory and the reverence due to someone. The entries consistently emphasize its positive connotations.
כָּבוֹד n.m. and f. abundance, honour, glory
abundance, riches
honour, splendor, glory, of external condition and circumstances
honour, dignity of position
honour, reputation, of character
my honour, poet. of the seat of honour in the inner man, the noblest part of man
honour, reverence, glory, as due to one or ascribed to one
glory as the object, of honour, reverence and glorifying
base
H3519 כָּבוֹד abundance, honour, glory . abundance, riches
. honour, splendor, glory, of external condition and circumstances
. honour, dignity of position
. honour, reputation, of character
. my honour, poet. of the seat of honour in the inner man, the noblest part of man
. honour, reverence, glory, as due to one or ascribed to one
. glory as the object, of honour, reverence and glorifying
3519 kabowd kaw-bode'
rarely kabod {kaw-bode'}; from 3513; properly, weight, but
only figuratively in a good sense, splendor or
copiousness:--glorious(-ly), glory, honour(-able).
see HEBREW for 03513
כָּבוֹד (ka.vod) — glory.
1) glory, honour, glorious, abundance
1a) abundance, riches
1b) honour, splendour, glory
1c) honour, dignity
1d) honour, reputation
1e) honour, reverence, glory
1f) glory
Conj | N-cs | Suff — Conjunction · noun common both singular construct · suffixHC/Ncbsc/Sp1ms
אַחֵר (acher) means 'another' or 'other' and can imply something that follows or is different. It is derived from a root that suggests hindrance or being next to something else. The term appears in various contexts in the Old Testament, often referring to another person or thing.
אַחֵר adj. another
base
H312 אַחֵר another
312 'acher akh-air'
from 309; properly, hinder; generally, next, other,
etc.:--(an-)other man, following, next, strange.
see HEBREW for 0309
אַחֵר (a.cher) — another.
1) another, other, following
1a) following, further
1b) other, different
Prep | Adj — PrepositionHR/Aamsa
לֹא (lo') is a Hebrew word meaning 'not' or 'no.' It serves as a simple negation and can imply absence or prohibition. The word can also be used in various contexts, often combined with other particles for emphasis or clarification. Its Aramaic equivalent is לָא (la), which also means 'not.'
לֹא or לוֹא adv. not
base
H3808 לֹא or לוֹא not
3808 lo' lo
or lowi {lo}; or loh (Deut. 3:11) {lo}; a primitive particle;
not (the simple or abs. negation); by implication, no; often
used with other particles (as follows):--X before, + or else,
ere, + except, ig(-norant), much, less, nay, neither, never,
no((-ne), -r, (-thing)), (X as though...,(can-), for) not (out
of), of nought, otherwise, out of, + surely, + as truly as, +
of a truth, + verily, for want, + whether, without.
לֹא (lo) — not.
1) not, no
1a) not (with verb-absolute prohibition)
1b) not (with modifier-negation)
1c) nothing (subst)
1d) without (with particle)
1e) before (of time)
Aramaic equivalent: la (לָא "not" H3809)
Part — ParticleHTn
The Hebrew word נָתַן (natan) means 'to give' and encompasses a wide range of applications such as putting, setting, and making. It can also indicate actions like bestowing, delivering, and assigning. The entries describe its use in various forms, including Qal, Niphal, and Hophal, but do not present any significant disagreements among lexicons.
נָתַן 2007 vb. give, put, set
Qal 1917
give
Put, set
Make, constitute
Niph.
82be given
Be put, set
Hoph.
be given, bestowed
= be given to one for wife
be put upon
base
H5414 נָתַן give, put, set .. give
. Put, set
. Make, constitute
. . be given
. Be put, set
. . . be given, bestowed
. = be given to one for wife
. be put upon
5414 nathan naw-than'
a primitive root; to give, used with greatest latitude of
application (put, make, etc.):--add, apply, appoint, ascribe,
assign, X avenge, X be ((healed)), bestow, bring (forth,
hither), cast, cause, charge, come, commit, consider, count, +
cry, deliver (up), direct, distribute, do, X doubtless, X
without fail, fasten, frame, X get, give (forth, over, up),
grant, hang (up), X have, X indeed, lay (unto charge, up),
(give) leave, lend, let (out), + lie, lift up, make, + O that,
occupy, offer, ordain, pay, perform, place, pour, print, X
pull , put (forth), recompense, render, requite, restore, send
(out), set (forth), shew, shoot forth (up), + sing, + slander,
strike, (sub-)mit, suffer, X surely, X take, thrust, trade,
turn, utter, + weep, + willingly, + withdraw, + would (to)
God, yield.
נָתַן (na.tan) — to give: give.
: give/deliver/send/produce
1) to give, put, set
1a) (Qal)
1a1) to give, bestow, grant, permit, ascribe, employ, devote, consecrate, dedicate, pay wages, sell, exchange, lend, commit, entrust, give over, deliver up, yield produce, occasion, produce, requite to, report, mention, utter, stretch out, extend
1a2) to put, set, put on, put upon, set, appoint, assign, designate
1a3) to make, constitute
1b) (Niphal)
1b1) to be given, be bestowed, be provided, be entrusted to, be granted to, be permitted, be issued, be published, be uttered, be assigned
1b2) to be set, be put, be made, be inflicted
1c) (Hophal)
1c1) to be given, be bestowed, be given up, be delivered up
1c2) to be put upon
נָתַן (na.tan) — to give: put.
: put/set/apppoint
1) to give, put, set
1a) (Qal)
V-Qal-Imperf-1cs — Verb · Qal · imperfect first person common singularHVqi1cs
(nathan, yahabh, sum; didomi): "Give" is a very common word in the Old Testament. It is most frequently the translation of nathan, "to give" (Ge 1:29; 3:6; Ex 2:9; De 18,20, etc., over 800 instances); nathan is also translated "to give up" (De 23:14; Isa 43:6; Ho 11:8); of yahabh, "to give" (Ge 30:1; 1Ch 16:28 the King James Version). In Ps 55:22 we have the perfect with suffix, "Cast thy burden upon Yahweh," margin "what he hath given thee"; elsewhere it is…
The Hebrew word תְּהִלָּה (*tehillah*) means praise, specifically in the form of a song or hymn. It encompasses acts of adoration and thanksgiving directed towards God, as well as general public praise and the qualities of God that warrant such praise. The word is derived from a root meaning to laud.
תְּהִלָּה n.f. praise, song of praise
praise, adoration, thanksgiving, paid to י׳
the act of general, public, praise
praise-song, as title
qualities, deeds, etc., of י׳, demanding praise
renown, fame, glory
base
H8416 תְּהִלָּה praise, song of praise . praise, adoration, thanksgiving, paid to י׳
. the act of general, public, praise
. praise-song, as title
. qualities, deeds, etc., of י׳, demanding praise
. renown, fame, glory
8416 thillah teh-hil-law'
from 1984; laudation; specifically (concretely) a
hymn:--praise.
see HEBREW for 01984
תְּהִלָּה (te.hil.lah) — praise.
1) praise, song or hymn of praise
1a) praise, adoration, thanksgiving (paid to God)
1b) act of general or public praise
1c) praise-song (as title)
1d) praise (demanded by qualities or deeds or attributes of God)
1e) renown, fame, glory
1e1) of Damascus, God
1e2) object of praise, possessor of renown (fig)
Conj | N-fs | Suff — Conjunction · noun common feminine singular construct · suffixHC/Ncfsc/Sp1bs
פָּסִיל (pasil) refers to an idol or a carved image, derived from the root word for idol, פֶּ֫סֶל (pesel). It encompasses the concept of a graven image and is noted in various contexts related to idolatry. The entries indicate that it is closely related to another term for idol, but do not present significant disagreement among lexicons.
[פָּסִיל] 23 n.m. id. [פֶּ֫סֶל]
base
H6456 [פָּסִיל] id. [פֶּ֫סֶל]
6456 pciyl pes-eel'
from 6458; an idol:--carved (graven) image, quarry.
see HEBREW for 06458
פָּסִיל (pe.sil) — idol.
image, idol, graven image
Another spelling of pe.sel (פֶּ֫סֶל "idol" H6459)
Prep | N-mp — Preposition · noun common masculine plural absoluteHRd/Ncmpa
im'-aj-iz (tselem; eikon):
1. Definition
2. Origin
3. Historical Beginnings and Early Developments
4. Bible References and Palestinian Customs
5. Most Important Technical Terms
(1) Matstsebhah ("pillar")
(2) 'Asherah ("grove")
(3) Chamman ("sun-image")
6. Obscure Bible References
(1) Golden Calf
Jeroboam's Calves
(2) Brazen Serpent
(3) Teraphim
(4) Image of Jealousy
(5) Chambers of Imagery
(6) 'Ephod
LITERATURE
1. Definition:
Images, as used here, are visible representations of supposedly supernatural or divine beings or powers. They may be
(1) themselves objects of worship,
(2) pictures, embodiments or dwelling-places (temple, ark, pillar, priests) of deities worshipped,
(3) empowered instruments (amulets, charms, etc.) of object or objects worshipped,
(4) pictures or symbols of deities reverenced though not worshipped.
