Psalms 100:4 — Word Study
WLCבֹּ֤אוּ שְׁעָרָ֨יו׀ בְּתוֹדָ֗ה חֲצֵרֹתָ֥יו בִּתְהִלָּ֑ה הֽוֹדוּ־ ל֝֗וֹ בָּרֲכ֥וּ שְׁמֽוֹ׃
BSAEnterbôwʼ His gatesshaʻar [with joyful thanksgiving, from the heart] with thanksgivingtôwdâh [and praise, a song of worship] and His courtschâtsêr [of divine presence, holy areas] with praisetᵉhillâh [and adoration, a hymn of glory] give thanksyâdâh [and acknowledge His goodness] [and] blessbârak [and honor, kneel in worship] His nameshêm [fame, renown, reputation]
| Greek | English | Parsing |
|---|---|---|
| בֹּ֤אוּ | go | Verb, Qal, imperative second person masculine plural |
| שְׁעָרָ֨יו׀ | gates his | Noun common masculine plural construct, suffix |
| בְּתוֹדָ֗ה | with thanksgiving | Preposition, noun common feminine singular absolute |
| חֲצֵרֹתָ֥יו | courts his | Noun common feminine plural construct, suffix |
| בִּתְהִלָּ֑ה | with praise | Preposition, noun common feminine singular absolute |
| הֽוֹדוּ־ | give thanks | Verb, Hiphil, imperative second person masculine plural |
| ל֝֗וֹ | to him | Preposition, suffix |
| בָּרֲכ֥וּ | bless | Verb, Piel, imperative second person masculine plural |
| שְׁמֽוֹ׃ | name his | Noun common masculine singular construct, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Enter His gates with thanksgiving and His courts with praise; give thanks to Him and bless His name. |
| KJV | Enter into his gates with thanksgiving, and into his courts with praise: be thankful unto him, and bless his name. |
| ASV | Enter into his gates with thanksgiving, And into his courts with praise: Give thanks unto him, and bless his name. |
| YLT | Enter ye His gates with thanksgiving, His courts with praise, Give ye thanks to Him, bless ye His Name. |
| WEB | Enter into his gates with thanksgiving, and into his courts with praise. Give thanks to him, and bless his name. |
| BBE | Come into his doors with joy, and into his house with praise; give him honour, blessing his name. |
Where they part company is in the nuances of worship language — see How Translations Differ.
The structure features a main clause with two imperative actions, emphasizing the call to worship through thanksgiving and praise.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbבּוֹא
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 100:4
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 Call to Worshipgenerated
Psalm 100:4 is part of a joyful invitation to worship the Lord. The psalmist encourages the faithful to enter His gates and courts, emphasizing the importance of approaching God with a heart full of gratitude and praise. This psalm serves as a reminder of God's goodness and faithfulness, as seen in the surrounding verses, which call for glad service and acknowledgment of God's creation.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 65:1 | Praise awaits You, O God, in Zion; to You our vows will be fulfilled. |
| 2 | Psalm 66:13 | I will enter Your house with burnt offerings; I will fulfill my vows to You— |
| 3 | Psalm 116:17–19 | I will offer to You a sacrifice of thanksgiving and call on the name of the LORD. |
| 4 | Isaiah 35:10 | So the redeemed of the LORD will return and enter Zion with singing, crowned with everlasting joy. Gladness and joy will overtake them, and sorrow and sighing will flee. |
| 5 | Psalm 96:2 | Sing to the LORD, bless His name; proclaim His salvation day after day. |
The Treasury of Scripture Knowledge — 10 references, hung on the phrase they belong to
The Key Word — בֹּ֤אוּ, Bo.'ugenerated
The verb בּוֹא (bo') means to go or come, indicating an approach or entry into a place. It is used in various contexts, including physical movement and metaphorical applications, such as entering into a relationship with God. The parsing as an imperative second person masculine plural indicates a direct call to the community to act together.
In this verse, it signifies the act of coming into God's presence, which is central to worship. The Septuagint translates it as εἰσέλθατε, which also conveys the idea of entering, reinforcing the communal aspect of worship.
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 several clauses, with the main verb בֹּ֤אוּ (bo'u) leading the call to action. The structure emphasizes the imperative nature of the invitation to worship, followed by participial phrases that describe the manner of entry and the accompanying actions.
The syntax highlights the communal aspect of worship, as the verbs are directed at the second person masculine plural, calling the entire congregation to participate in thanksgiving and praise.
Septuagint Backgroundgenerated
The Septuagint translates בֹּ֤אוּ as εἰσέλθατε, which maintains the imperative call to enter. This choice reflects a consistent understanding of the act of entering God's presence, aligning with the Hebrew intent.
The translation retains the communal aspect of the worship invitation, showing that the Septuagint translators recognized the significance of collective worship in the temple.
In plain words — the whole versegenerated
Psalm 100:4 invites us to come into God's presence with thankfulness and praise. It emphasizes the importance of acknowledging God's goodness and blessing His name as we worship together.
Frequently Asked Questionsgenerated
Entering His gates with thanksgiving signifies approaching God with a grateful heart, recognizing His goodness and mercy.
Praise is important in worship because it acknowledges God's greatness and expresses our love and reverence for Him.
You can give thanks to God through prayer, singing, and recognizing His blessings in your life.
To bless His name means to honor and glorify God, acknowledging His character and attributes in worship.
Reflection Questionsgenerated
- In what ways can I express my gratitude to God in my daily life?
- How does entering into worship with thanksgiving change my perspective?
- What are some specific things I can praise God for today?
- How can I encourage others to join in worship and thanksgiving?
The early church on this verse — how the Fathers read it
The early church fathers often referenced this psalm in their teachings on worship and gratitude. Here, Augustine of Hippo quotes the verse to encourage persistent praise of God.
"For the Lord is pleasant" [Psalms 100:4]. Think not that you faint in praising Him.Early Church Fathers on Psalms 100 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Psalms 100:4 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleEnter into his gates with thanksgiving,.... The same with the gates of Zion, loved by the Lord more than all the dwellings of Jacob; the gates of Jerusalem, within which the feet of the saints stand
Read John Gill on Psalms 100 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryEnter into his gates with thanksgiving, and into his courts with praise: be thankful unto him, and bless his name.
Read Robert Jamieson on Psalms 100 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleEnter into his gates; the gates of his courts; for the people might enter no further, and the courts had walls and gates as well as the house.
Read Matthew Poole on Psalms 100 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 100:4 Enter into his gates with thanksgiving, [and] into his courts with praise: be thankful unto him, [and] bless his name.Ver. 4. Enter into his gates, &c.] As sheep into his sheepfolds, frequent his public ordinances, wait at the posts of the gates of wisdom; there, as at a heavenly exchange, the smuts present duty, and God confers mercy.
Read John Trapp on Psalms 100 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 4. Enter into his gates with thanksgiving] Publicly worship God; and when ye come to the house of prayer, be thankful that you have such a privilege; and when you enter his courts, praise him for the permission. The word בתודה bethodah, which we render with thanksgiving, is properly with the confession-offering or sacrifice. See on the title. See Clarke on Psalms 100:1. Bless his name.] Bless Jehovah, that he is your Elohim; see Psalms 100:3. In our liturgic service we say, "Speak good of his name;" we cannot do otherwise; we have nothing but good to speak of our God.
Read AdamClarke on Psalms 100 →CambridgeThe Cambridge Bible for Schools and Colleges4. thanksgiving] The parallelism of praise in the next line is decidedly in favour of this rendering: still the parallel in Psalms 96:8 justifies the alternative rendering of R.V. marg., a thank offering. be thankful] Give thanks. Cp. Psalms 97:12; and for bless his name, cp. Psalms 96:2.
Read Cambridge on Psalms 100 →Albert Barnes1798–1870Barnes' Notes on the BibleEnter into his gates ... - The gates which lead to his temple, or to the place of public worship. Into his courts ... - The “courts” were literally the open spaces which surrounded the tabernacle or temple.
Read Albert Barnes on Psalms 100 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible4. Thanksgiving—The word should here also be understood of the zebahh-hatodah, the praise offering under the law. See note on the title of this psalm.
Read Daniel Denison Whedon on Psalms 100 →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
Enter His gates with thanksgiving and His courts with praise; give thanks to Him and bless His name.
Enter into his gates with thanksgiving, and into his courts with praise. Give thanks to him, and bless his name.
Enter His gates with thanksgiving and His courts with praise; give thanks to Him and bless His name.
Enter his gates with thanksgiving, and his courts with praise! Give him thanks! Praise his name!
Tyndale line
Enter into his gates with thanksgiving, and into his courts with praise: be thankful unto him, and bless his name.
Enter into his gates with thanksgiving, And into his courts with praise: Give thanks unto him, and bless his name.
Enter into his gates with thanksgiving, and into his courts with praise: give thanks unto him, and bless his name.
Enter into his gates with thanksgiving, and into his courts with praise: be thankful to him, and bless his name.
Enter into his gates with prayse, and into his courts with reioycing: prayse him and blesse his Name.
Strictly literal
Enter into his gates with thanksgiving [and] into his courts with praise; give thanks unto him, bless his name:
Enter ye His gates with thanksgiving, His courts with praise, Give ye thanks to Him, bless ye His Name.
Enter His gates with thanksgiving, || His courts with praise, || Give thanks to Him, bless His Name.
Enter his gates with thanksgiving, his courts with praise: give thanks unto him, bless his name.
Enter into his gates with thanksgiving and into his courts with praise. Give thanks to him and bless his name.
From the Latin
The perverse heart did not cleave to me: and the malignant, that turned aside from me, I would not know.
Simplified
Go in through his gate with thanks; enter his courts with praise. Thank him; praise him for who he is.
Come into his doors with joy, and into his house with praise; give him honour, blessing his 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 in their wording for Psalm 100:4, with all nine words matched. This consistency indicates a shared understanding of the text's invitation to worship across these ancient traditions.
בֹּ֤אוּ שְׁעָרָ֨יו׀ בְּתוֹדָ֗ה חֲצֵרֹתָ֥יו בִּתְהִלָּ֑ה הֽוֹדוּ־ ל֝֗וֹ בָּרֲכ֥וּ שְׁמֽוֹ׃
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 100:4
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.
בּוֹא (bo) is a Hebrew verb meaning to come or go in, with a wide range of applications including entering, arriving, and bringing in. It can refer to both physical movement and abstract concepts like events coming to pass. The verb appears in various forms, such as Qal (to come), Hiphil (to cause to come), and Hophal (to be brought). There is no significant disagreement among lexicons regarding its meanings.
בּוֹא 2569 vb. come in, come, go in, go
Qal
come in
come (approach, arrive)
go, i.e. walk, associate with
go from speaker, but with limit of motion given
Hiph.
cause to come in, bring in (conduct, lead, obj. persons and animals)
cause to come, bring, bring near, etc. (animate obj.)
Hoph.
be brought in (of pers. and things)
be brought
be introduced, put
base
H935 בּוֹא come in, come, go in, go .. come in
. come (approach, arrive)
. go, i.e. walk, associate with
. go from speaker, but with limit of motion given
. . cause to come in, bring in (conduct, lead, obj. persons and animals)
. cause to come, bring, bring near, etc. (animate obj.)
. . be brought in (of pers. and things)
. be brought
. be introduced, put
935 bow' bo
a primitive root; to go or come (in a wide variety of
applications):--abide, apply, attain, X be, befall, +
besiege, bring (forth, in, into, to pass), call, carry, X
certainly, (cause, let, thing for) to come (against, in, out,
upon, to pass), depart, X doubtless again, + eat, + employ,
(cause to) enter (in, into, -tering, -trance, -try), be
fallen, fetch, + follow, get, give, go (down, in, to war),
grant, + have, X indeed, (in-)vade, lead, lift (up), mention,
pull in, put, resort, run (down), send, set, X (well) stricken
(in age), X surely, take (in), way.
בּוֹא (bo) — to come (in): come.
: come/go_in
1) to go in, enter, come, go, come in
1a) (Qal)
1a1) to enter, come in
1a2) to come
1a2a) to come with
1a2b) to come upon, fall or light upon, attack (enemy)
1a2c) to come to pass
1a3) to attain to
1a4) to be enumerated
1a5) to go
1b) (Hiphil)
1b1) to lead in
1b2) to carry in
1b3) to bring in, cause to come in, gather, cause to come, bring near, bring against, bring upon
1b4) to bring to pass
1c) (Hophal)
1c1) to be brought, brought in
1c2) to be introduced, be put
לְב֥וֹא (bo) — Lebo-(Hamath).
This name means to go in, enter
Combined with cha.mat (חֲמָת "Hamath" H2574)
בּוֹא (bo) — to come (in): towards.
: towards/entrance
1) to go in, enter, come, go, come in
1a) (Qal)
1a1) to enter, come in
1a2) to come
1a2a) to come with
1a2b) to come upon, fall or light upon, attack (enemy)
1a2c) to come to pass
1a3) to attain to
1a4) to be enumerated
V-Qal-Impv-2mp — Verb · Qal · imperative second person masculine pluralHVqv2mp
(halakh, yalakh, bo', yatsa'; ago, hupago, anabaino, erchomi, aperchomai, poreuomai): "Go" ("went," etc.) occurs very frequently in the English Bible, and is the translation of a great many different Hebrew and Greek terms. As the word implies movement of all kinds, physical and mental, it has naturally many applications.
1. In the Old Testament:
In the Old Testament halakh and yalakh are among the commonest words, meaning "to go" in its original sense of "to walk," but also in the most varied senses, according to the verbal conjugations, etc., the preposition attached, and the words in connection with which the terms stand; halakh and yalakh are often used figuratively (translated "to walk," etc.) for to live, to pursue a way of life, e.g. "to walk ever in his ways" (De 19:9; compare
שַׁ֫עַר (sha'ar) means 'gate' and is derived from a root that signifies an opening. It encompasses various types of gates, including those of cities, palaces, and temples, as well as metaphorical uses like 'gate of heaven.' The entries consistently highlight its role as an entrance or threshold.
שַׁ֫עַר 373 n.m. gate
base
H8179 שַׁ֫עַר gate
8179 sha`ar shah'-ar
from 8176 in its original sense; an opening, i.e. door or
gate:--city, door, gate, port (X -er).
see HEBREW for 08176
שַׁ֫עַר (sha.ar) — gate.
: gate
1) gate
1a) gate (of entrance)
1b) gate (of space inside gate, i.e. marketplace, public meeting place)
1b1) city, town
1c) gate (of palace, royal castle, temple, court of tabernacle)
1d) heaven
שַׁ֫עַר (sha.ar) — gate: town.
: town
1) gate
1a) gate (of entrance)
1b) gate (of space inside gate, i.e. marketplace, public meeting place)
1b1) city, town
1c) gate (of palace, royal castle, temple, court of tabernacle)
1d) heaven
N-mp | Suff — Noun common masculine plural construct · suffixHNcmpc/Sp3ms
תּוֹדָה (to-dah) means 'thanksgiving' and encompasses various forms of praise, including songs of worship and thank-offerings. It is derived from the root meaning 'to extend the hand' and can refer to a choir or procession of worshippers. The entries consistently highlight its liturgical context and the act of giving thanks to God.
תּוֹדָה n.f. thanksgiving
give praise to י׳
thanksgiving in songs of liturgical worship
thanksgiving choir, procession, line, company
thank-offering
base
H8426 תּוֹדָה thanksgiving . give praise to י׳
. thanksgiving in songs of liturgical worship
. thanksgiving choir, procession, line, company
. thank=offering
8426 towdah to-daw'
from 3034; properly, an extension of the hand, i.e. (by
implication) avowal, or (usually) adoration; specifically, a
choir of worshippers:--confession, (sacrifice of) praise,
thanks(-giving, offering).
see HEBREW for 03034
תּוֹדָה (to.dah) — thanksgiving.
1) confession, praise, thanksgiving
1a) give praise to God
1b) thanksgiving in songs of liturgical worship, hymn of praise
1c) thanksgiving choir or procession or line or company
1d) thank-offering, sacrifice of thanksgiving
1e) confession
Prep | N-fs — Preposition · noun common feminine singular absoluteHR/Ncfsa
→ See PRAISE
→ See THANKFULNESS
חָצֵר (chatser) refers to an enclosure or court, and can also mean a settled abode, settlement, or village, typically appearing in the plural form חֲצֵרִים. The word is derived from a root meaning to enclose, indicating spaces that are surrounded by walls or fences.
חָצֵר 145 n.m. and (oftener) f. enclosure, court
base
[חָצֵר] 46 n.m. settled abode, settlement, village—always pl. abs. חֲצֵרִים
base
H2691a חָצֵר n. m. and (oftener) f. enclosure, court H2691b חָצֵר settled abode, settlement, village—always pl. abs. חֲצֵרִים
2691 chatser khaw-tsare'
(masculine and feminine); from 2690 in its original sense; a
yard (as inclosed by a fence); also a hamlet (as similarly
surrounded with walls):--court, tower, village.
see HEBREW for 02690
חָצֵר (cha.tser) — court.
1) court, enclosure
1a) enclosures
1b) court
חָצֵר (cha.tser) — village.
settled abode, settlement, village, town
N-cp | Suff — Noun common feminine plural construct · suffixHNcfpc/Sp3ms
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)
Prep | N-fs — Preposition · noun common feminine singular absoluteHR/Ncfsa
praz (tehillah, "psalm," "praise," todhah, "confession" "thanksgiving," shabhach, "to praise" "glorify," zamar, yadhah, "to stretch out the hand," "confess"; aineo, epaineo, (epainos):
1. Its Meaning:
The word comes from the Latin pretium, "price," or "value," and may be defined generally as an ascription of value or worth. Praise may be bestowed upon unworthy objects or from improper motives, but true praise consists in a sincere acknowledgment of a real conviction of worth. Its type may be seen in the representation given in the Apocalypse of the adoration of God and of the Lamb, which is inspired by a sense of their worthiness to be adored (Re 4:11; 5:12).
→ Song of Moses, after the passage through the Red Sea Ex 15:1-19
→ Of Miriam Ex 15:21
→ Of Deborah, after defeating the Canaanites Jud 5
→ Of Hannah 1Sa 2:1-10
→ Of David
Celebrating his deliverance from the hand of Saul 2Sa 22
On bringing the ark of the covenant to Zion 1Ch 16:8-36
At the close of his reign 1Ch 29:10-19
→ The chorus when Solomon brought the ark of the covenant into the temple 2Ch 5:13
→ Psalms of, for God' s goodness to Israel Ps 46; 48; 65; 66; 68; 76; 81; 85; 98; 105; 124; 126; 129; 135; 136
→ See the Scriptures below
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-Impv-2mp — Verb · Hiphil · imperative second person masculine pluralHVhv2mp
וֹ (o) — him.
Personal object pronoun - suffix for propositions and verbs without an object: 3rd person masculine singular
HR/Sp3ms — Preposition · suffixHR/Sp3ms
The Hebrew word בָּרַךְ (*barak*) is built from a primitive root meaning 'to kneel' and encompasses a range of meanings including 'to bless' and 'to curse.' It can refer to blessing God or men, as well as the act of kneeling in adoration. The entries note that it can also imply a curse in certain contexts, reflecting a nuanced use in greetings and farewells.
[בָּרַךְ] 329 vb. kneel, bless
Qal
kneel down
bless
Niph. bless oneself
Pi.
bless God, adore with bended knees
God blesses
men bless men
salute, greet, with an invocation of blessing
bless, with the antithetical meaning curse from the greeting in departing, saying adieu to, taking leave of; but rather a blessing overdone and so really a curse as in vulgar English as well as in the Shemitic cognates
Pu.
pass. to be blessed, adored
prospered by God
have prosperity invoked, by Balaam
in gratitude
Hiph. and he made his camel kneel
Hithp. bless oneself, congratulate oneself in his heart
base
H1288 בָּרַךְ kneel, bless .. kneel down
. bless
. bless oneself
. . bless God, adore with bended knees
. God blesses
. men bless men
. salute, greet, with an invocation of blessing
. bless, with the antithetical meaning curse from the greeting in departing, saying adieu to, taking leave of; but rather a blessing overdone and so really a curse as in vulgar English as well as in the Shemitic cognates
. . pass. to be blessed, adored
. prospered by God
. have prosperity invoked, by Balaam
. in gratitude
. and he made his camel kneel
. bless oneself, congratulate oneself in his heart
1288 barak baw-rak'
a primitive root; to kneel; by implication to bless God (as
an act of adoration), and (vice-versa) man (as a benefit);
also (by euphemism) to curse (God or the king, as treason):--X
abundantly, X altogether, X at all, blaspheme, bless,
congratulate, curse, X greatly, X indeed, kneel (down),
praise, salute, X still, thank.
בָּרַךְ (ba.rakh) — to bless.
1) to bless, kneel
1a) (Qal)
1a1) to kneel
1a2) to bless
1b) (Niphal) to be blessed, bless oneself
1c) (Piel) to bless
1d) (Pual) to be blessed, be adored
1e) (Hiphil) to cause to kneel
1f) (Hithpael) to bless oneself
2) (TWOT) to praise, salute, curse
Aramaic equivalent: be.rakh (בְּרַךְ "to bless" H1289)
V-Piel-Impv-2mp — Verb · Piel · imperative second person masculine pluralHVpv2mp
(barakh): This word is found more frequently in the Old Testament than in the New Testament, and is used in different relations.
(1) It is first met in Ge 1:22 at the introduction of animal life upon the earth, where it is written, "And God blessed them, saying, Be fruitful, and multiply," etc. The context furnishes the key to its meaning, which is the bestowal of good, and in this particular place the pleasure and power of increase in kind. Thus it is generally employed in both Testaments, the context always determining the character of the bestowal; for instance (where man is the recipient), whether the good is temporal or spiritual, or both.
Occasionally, however, a different turn is given to it as in Ge 2:3 the King James Version, where it is written, "And God blessed the seventh…
Bless
(1.) God blesses his people when he bestows on them some gift temporal or spiritual (Gen. 1:22; 24:35; Job 42:12; Ps. 45:2; 104:24, 35).
(2.) We bless God when we thank him for his mercies (Ps. 103:1, 2; 145:1, 2).
(3.) A man blesses himself when he invokes God’s blessing (Isa. 65:16), or rejoices in God’s goodness to him (Deut. 29:19; Ps. 49:18).
(4.) One blesses another when he expresses good wishes or offers prayer to God for his welfare (Gen.…
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/Sp3ms