Psalms 104:1 — Word Study
WLCבָּרֲכִ֥י נַפְשִׁ֗י אֶת־ יְה֫וָ֥ה יְהוָ֣ה אֱ֭לֹהַי גָּדַ֣לְתָּ מְּאֹ֑ד ה֭וֹד וְהָדָ֣ר לָבָֽשְׁתָּ׃
BSABlessbârak [praise, honor] the LORDYᵉhôvâh [Yehovah, The covenant Name of God] O my soulnephesh [living being, essence of a person] O LORDYᵉhôvâh [Yehovah] my Godʼĕlôhîym [Elohim, the supreme God] You are verymᵉʼôd [exceedingly, greatly] greatgâdal■ [magnified, important] You are clothed withlâbash■ [wrapped, adorned] splendorhôwd [glory, majestic appearance] and majestyhâdâr [honor, beauty]
| Greek | English | Parsing |
|---|---|---|
| בָּרֲכִ֥י | bless | Verb, Piel, imperative second person feminine singular |
| נַפְשִׁ֗י | O self my | Noun common feminine singular construct, suffix |
| אֶת־ | the object marker | Particle |
| יְה֫וָ֥ה | Yahweh | Noun proper |
| יְהוָ֣ה | O Yahweh | Noun proper |
| אֱ֭לֹהַי | God my | Noun common masculine plural construct, suffix |
| גָּדַ֣לְתָּ | you are great | Verb, Qal, perfect second person masculine singular |
| מְּאֹ֑ד | exceedingly | Adv |
| ה֭וֹד | splendor | Noun common, masculine singular absolute |
| וְהָדָ֣ר | and majesty | Conjunction, noun common masculine singular absolute |
| לָבָֽשְׁתָּ׃ | you are clothed | Verb, Qal, perfect second person masculine singular |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Bless the LORD, O my soul! O LORD my God, You are very great; You are clothed with splendor and majesty. |
| KJV | Bless the LORD, O my soul. O LORD my God, thou art very great; thou art clothed with honour and majesty. |
| ASV | Bless Jehovah, O my soul. O Jehovah my God, thou art very great; Thou art clothed with honor and majesty: |
| YLT | Bless, O my soul, Jehovah! Jehovah, my God, Thou hast been very great, Honour and majesty Thou hast put on. |
| WEB | Bless Yahweh, my soul. Yahweh, my God, you are very great. You are clothed with honor and majesty. |
| BBE | Give praise to the Lord, O my soul. O Lord my God, you are very great; you are robed with honour and power. |
The translations agree on the call to bless the LORD and acknowledge His greatness.
The verse consists of multiple clauses, with a clear structure emphasizing the call to bless and the recognition of God's attributes.
8 commentators on this verse
Jamieson, Poole, Trapp, Ellicott & more — read them ›
clause
verbנֶפֶשׁ
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 104:1
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 — A Psalm of Praisegenerated
Psalm 104:1 is a heartfelt declaration from the psalmist, inviting his soul to bless the LORD. This psalm reflects on God's creation and majesty, emphasizing the splendor and greatness of God as seen in the natural world. The verses that follow continue to explore God's power and presence in creation, illustrating His sovereignty and care for all living things.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 104:35 | May sinners vanish from the earth and the wicked be no more. Bless the LORD, O my soul. Hallelujah! |
| 2 | Psalm 103:1–2 | Bless the LORD, O my soul; all that is within me, bless His holy name. |
| 3 | Psalm 7:1 | O LORD my God, I take refuge in You; save me and deliver me from all my pursuers, |
| 4 | Daniel 9:4 | And I prayed to the LORD my God and confessed, “O, Lord, the great and awesome God, who keeps His covenant of loving devotion to those who love Him and keep His commandments, |
| 5 | Habakkuk 1:12 | Are You not from everlasting, O LORD, my God, my Holy One? We will not die. O LORD, You have appointed them to execute judgment; O Rock, You have established them for correction. |
The Treasury of Scripture Knowledge — 14 references, hung on the phrase they belong to
The Key Word — בָּרֲכִ֥י, ba.ra.Khigenerated
The Hebrew word בָּרַךְ (*barak*) is a verb in the Piel stem, indicating an imperative command directed at the second person feminine singular. It means to bless, praise, or honor, often associated with kneeling in worship. This word highlights the act of recognizing God's greatness and giving Him the honor He deserves.
In this verse, the psalmist commands his own soul to bless the LORD, which signifies a deep personal engagement in worship. The act of blessing God is not just a ritual but an expression of the essence of a person, calling forth the inner being to acknowledge God's magnificence.
How Translations Differ — measured against the Berean Standard Biblegenerated
The translations agree here, consistently rendering the call to bless the LORD and acknowledging His greatness.
Sentence Structuregenerated
The main verb is בָּרֲכִ֥י, bless, which governs the entire verse. The structure emphasizes a direct address to the psalmist's own soul, creating a personal and intimate tone.
Following the main verb, the phrase נַפְשִׁ֗י (O my soul) serves as a noun phrase that clarifies who is being called to bless. The subsequent clauses detail God's attributes, culminating in the declaration of His splendor and majesty.
Septuagint Backgroundgenerated
In the Septuagint, the Hebrew בָּרֲכִ֥י is rendered as εὐλόγει, which also means to bless. This choice reflects a continuity in the act of worship across languages.
The translation captures the essence of the original Hebrew, maintaining the imperative nature of the command to bless God.
In plain words — the whole versegenerated
Psalm 104:1 encourages the psalmist's soul to bless the LORD, recognizing His greatness. This psalm celebrates God's majesty and splendor, inviting all creation to join in worship.
Frequently Asked Questionsgenerated
To bless the LORD means to praise and honor Him, recognizing His greatness and expressing gratitude for His goodness.
The psalmist addresses his own soul to emphasize personal worship and to encourage himself to remember and acknowledge God's greatness.
The verse highlights God's greatness, splendor, and majesty, portraying Him as magnificent and worthy of praise.
This verse is part of a psalm that reflects on God's creation, celebrating His power and presence in the natural world.
Reflection Questionsgenerated
- In what ways can I bless the LORD in my daily life?
- How does recognizing God's greatness impact my perspective on challenges?
- What aspects of creation remind me of God's splendor and majesty?
- How can I encourage others to join in praising God?
The early church on this verse — how the Fathers read it
The early Church Fathers referenced this psalm to discuss themes of worship and God's majesty, drawing from it to illustrate their teachings.
This is the way, dear friends, in which we found out salvation, namely Jesus Christ, the high priest of our offerings, the guardian and helper of our weakness.Early Church Fathers on Psalms 104 →
What we proclaim is not one single coming of Christ but a second as well, much fairer than the first. For the first presented a demonstration of long-suffering, but the second wears the crown of the kingdom of God.Early Church Fathers on Psalms 104 →
..."Bless the Lord, O my soul." Let the soul of us all, made one in Christ, say this. "O Lord my God, You are magnified exceedingly!" Where are You magnified? "Confession and beauty You have put on." Confess ye, that you may be beautified,Early Church Fathers on Psalms 104 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Psalms 104:1 itself, not merely on the chapter around it.
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryBless the LORD, O my soul. O LORD my God, thou art very great; thou art clothed with honour and majesty.
Read Robert Jamieson on Psalms 104 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BiblePsalms 104 THE . As the next foregoing Psalm treats of the special favours of God to his church and people, so this declares and celebrates the wonderful and gracious works of God to all mankind in the creation of this visible world, and in the wise and powerful disposition of all things therein to man’ s use and comfort. The prophet, stirring up himself to praise God for his power manifested in the creation, , his wonderful wisdom and power in governing of all hinge, , voweth perpetually to praise him, ,34, and curseth the unthankfulness of the wicked, . Thou art very great, as in thy own nature and perfections, so also in the glory of thy works. Clothed; surrounded and adorned. With…
Read Matthew Poole on Psalms 104 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 104:1 Bless the LORD, O my soul. O LORD my God, thou art very great; thou art clothed with honour and majesty.Ver. 1. Bless the Lord, O my soul] This was much in David’ s mouth, as Deo gratias was in Austin’ s. See Psalms 103:1; Psalms 103:22, after which this psalm is fitly set. There he blesseth God for his benefits to himself and the whole Church; here, for his works of creation and government common to the whole world. The Greek and Latin translations prefix this title, David de generatione Mundi. υπερτουκοσμουσυστασεως, Continet opera Bereshith, saith Kimchi. It is of the same subject with the first chapter of Genesis, the first five days’ works are here after a sort considered…
Read John Trapp on Psalms 104 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(1-4) First and second days of Creation. Instead, however, of describing the creation of light, the poet makes a sublime approach to his theme by treating it as a symbol of the Divine majesty. It is the vesture of God, the tremulous curtain of His tent, whose supporting beams are based, not on the earth, but on those cloud-masses which form an upper ocean. This curtain is then, as it were, drawn aside for the exit of the Monarch attended by His throng of winged messengers.
Read Charles John Ellicott on Psalms 104 →AdamClarkeAdam Clarke's Commentary on the BiblePSALM CIV The majesty and power of God manifested in the creation of the heavens and the atmosphere, 1-3; of the earth and sea, 4-9; of the springs, fountains, and rivers, 10-13; of vegetables and trees, 14-18; of the sun and moon, 19; of day and night, and their uses, 20-23; of the riches of the earth, 24; of the sea, its inhabitants, and its uses, 25, 26; of God's general providence in providing food for all kinds of animals, 27-31; of earthquakes and volcanoes, 32. God is praised for his majesty, and the instruction which his works afford, 33, 34. Sinners shall be destroyed, 35. NOTES ON PSALM CIV This Psalm has no title either in the Hebrew or Chaldee; but it is attributed to David by…
Read AdamClarke on Psalms 104 →CambridgeThe Cambridge Bible for Schools and Colleges1–4. The greatness and majesty of Jehovah exhibited in creation.
Read Cambridge on Psalms 104 →Albert Barnes1798–1870Barnes' Notes on the BibleBless the Lord, O my soul - See Psalms 103:1. O Lord my God, thou art very great - This is a reason why the psalmist calls on his soul to bless God; namely, for the fact that he is so exalted; so
Read Albert Barnes on Psalms 104 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible1. Compare first clause with Psalms 104:35, and Psalms 103:1; Psalms 103:22.
Read Daniel Denison Whedon on Psalms 104 →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
Bless the LORD, O my soul! O LORD my God, You are very great; You are clothed with splendor and majesty.
Bless Yahweh, my soul. Yahweh, my God, you are very great. You are clothed with honor and majesty.
Bless the LORD, O my soul! O LORD my God, You are very great; You are clothed with splendor and majesty.
Praise the Lord, O my soul! O Lord my God, you are magnificent. You are robed in splendor and majesty.
Tyndale line
Bless the LORD, O my soul. O LORD my God, thou art very great; thou art clothed with honour and majesty.
Bless Jehovah, O my soul. O Jehovah my God, thou art very great; Thou art clothed with honor and majesty:
Bless the LORD O my soul, O LORD my God, thou art very great; thou art clothed with honour and majesty.
Bless the LORD, O my soul. O LORD my God, thou art very great; thou art clothed with honor and majesty.
My soule, prayse thou the Lord: O Lord my God, thou art exceeding great, thou art clothed with glorie and honour.
Strictly literal
Bless Jehovah, O my soul! Jehovah my God, thou art very great; thou art clothed with majesty and splendour;
Bless, O my soul, Jehovah! Jehovah, my God, Thou hast been very great, Honour and majesty Thou hast put on.
Bless, O my soul, YHWH! YHWH, my God, || You have been very great, || You have put on splendor and majesty.
Bless, O my soul, the Lord. O Lord my God, thou art very great; with glory and majesty art thou clothed.
I give praise to Yahweh with all my life, Yahweh my God, you are very magnificent; you are clothed with splendor and majesty.
From the Latin
Alleluia. Give glory to the Lord, and call upon his name: declare his deeds among the Gentiles.
Simplified
Let every part of me praise the Lord! Lord my God, you are so great, clothed with majesty and splendor!
Give praise to the Lord, O my soul. O Lord my God, you are very great; you are robed with honour and power.
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 closely with the Septuagint, with 9 of the 11 words matched. The Dead Sea Scrolls provide partial agreements, with some words restored by editors, indicating a consistent tradition in the text's transmission.
בָּרֲכִ֥י נַפְשִׁ֗י אֶת־ יְה֫וָ֥ה יְהוָ֣ה אֱ֭לֹהַי גָּדַ֣לְתָּ מְּאֹ֑ד ה֭וֹד וְהָדָ֣ר לָבָֽשְׁתָּ׃
9 of the 11 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.
[לדויד] ברכי נפש׳י את יהוה יהוה [אלוהי׳נו] [גדלתה] [מאוד] [הוד] [והדר] [לבשתה]
3 words on the leather — 2 partly restored, 7 supplied entire by an editor.
לדויד ברכי נפש׳י [את] [יהוה] יהוה אלוהי׳נו גדלתה מואד׳ה הוד [והדר] [לבשתה]
7 words on the leather — 1 partly restored, 4 supplied entire by an editor.
[ברכי] [נפש׳י] את יהוה יהוה אלהים [גדלת] מאד הוד והדר תלבש
5 words on the leather — 3 partly restored, 3 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 104:1
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.
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-2fs — Verb · Piel · imperative second person feminine singularHVpv2fs
(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.…
The Hebrew word נֶ֫פֶשׁ (*nephesh*) broadly means 'soul' or 'living being,' encompassing concepts like life, self, person, desire, and emotion. It is derived from the root meaning 'to breathe' and signifies both physical and mental aspects of existence. The lexicons note its use in various contexts, including as the seat of appetites and emotions, though its application to will and character is uncertain.
נֶ֫פֶשׁ 756 n.f. soul, living being, life, self, person, desire, appetite, emotion, and passion
= that which breathes, the breathing substance or being
The נפשׁ becomes a living being
The נפשׁ is specif.
The נפשׁ as the essential of man stands for the man himself
נפשׁ = seat of the appetites, in all periods (46 t.)
נ׳ = seat of emotions and passions
נפשׁ is used occasionally for mental acts
נפשׁ for acts of the will is dub.
נפשׁ = character is still more dub.
נ׳ in D
base
H5315 נֶ֫פֶשׁ soul, living being, life, self, person, desire, appetite, emotion, and passion . = that which breathes, the breathing substance or being
. The נפשׁ becomes a living being
. The נפשׁ is specif.
. The נפשׁ as the essential of man stands for the man himself
. נפשׁ = seat of the appetites, in all periods (46 t.)
. נ׳ = seat of emotions and passions
. נפשׁ is used occasionally for mental acts
. נפשׁ for acts of the will is dub.
. נפשׁ = character is still more dub.
. נ׳ in D
5315 nephesh neh'-fesh
from 5314; properly, a breathing creature, i.e. animal of
(abstractly) vitality; used very widely in a literal,
accommodated or figurative sense (bodily or mental):--any,
appetite, beast, body, breath, creature, X dead(-ly), desire,
X (dis-)contented, X fish, ghost, + greedy, he, heart(-y),
(hath, X jeopardy of) life (X in jeopardy), lust, man, me,
mind, mortally, one, own, person, pleasure, (her-, him-, my-,
thy-)self, them (your)-selves, + slay, soul, + tablet, they,
thing, (X she) will, X would have it.
see HEBREW for 05314
נֶ֫פֶשׁ (ne.phesh) — soul.
1) soul, self, life, creature, person, appetite, mind, living being, desire, emotion, passion
1a) that which breathes, the breathing substance or being, soul, the inner being of man
1b) living being
1c) living being (with life in the blood)
1d) the man himself, self, person or individual
1e) seat of the appetites
1f) seat of emotions and passions
1g) activity of mind
1g1) uncertain
1h) activity of the will
1h1) uncertain
1i) activity of the character
1i1) uncertain
נֶ֫פֶשׁ (ne.phesh) — soul: life.
1) soul, self, life, creature, person, appetite, mind, living being, desire, emotion, passion
1a) that which breathes, the breathing substance or being, soul, the inner being of man
1b) living being
1c) living being (with life in the blood)
1d) the man himself, self, person or individual
1e) seat of the appetites
1f) seat of emotions and passions
1g) activity of mind
N-cs | Suff — Noun common feminine singular construct · suffixHNcfsc/Sp1bs
אֵת (eth) is primarily a grammatical marker in Hebrew, indicating the definite direct object of a verb. It is not translated into English and typically precedes nouns that are definite. The word is derived from a demonstrative sense of entity, related to the Hebrew word for 'self.' Its Aramaic equivalent is יָת (yat).
אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
base
H853 אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
853 'eth ayth
apparent contracted from 226 in the demonstrative sense of
entity; properly, self (but generally used to point out more
definitely the object of a verb or preposition, even or
namely):--(as such unrepresented in English).
see HEBREW for 0226
אֵת (et) — [Obj.].
sign of the definite direct object, not translated in English but generally preceding and indicating the accusative
Aramaic equivalent: yat (יָת "whom" H3487)
HTo — ParticleHTo
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
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
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/Sp1bs
גָּדַל (gadal) is a Hebrew verb meaning to grow up or become great. It encompasses a range of meanings including to magnify, promote, and make powerful. The word has various forms, such as Qal, Piel, and Hiphil, indicating different nuances of growth and greatness. Notably, it can also imply self-magnification.
גָּדַל 115 vb. grow up, become great
Qal
grow up
become great
to be magnified
Pi.
cause to grow
make great, powerful
magnify
Pu. brought up
Hiph.
make great
magnify
do great things
Hithp. I will magnify myself
base
H1431 גָּדַל grow up, become great .. grow up
. become great
. to be magnified
. . cause to grow
. make great, powerful
. magnify
. brought up
. . make great
. magnify
. do great things
. I will magnify myself
1431 gadal gaw-dal'
a primitive root; properly, to twist (compare 1434), i.e. to
be (causatively make) large (in various senses, as in body,
mind, estate or honor, also in pride):--advance, boast, bring
up, exceed, excellent, be(-come, do, give, make, wax),
great(-er, come to...estate, + things), grow(up),increase,
lift up, magnify(-ifical), be much set by, nourish (up), pass,
promote, proudly (spoken), tower.
see HEBREW for 01434
גָּדַל (ga.dal) — to magnify.
1) to grow, become great or important, promote, make powerful, praise, magnify, do great things
1a) (Qal)
1a1) to grow up
1a2) to become great
1a3) to be magnified
1b) (Piel)
1b1) to cause to grow
1b2) to make great, powerful
1b3) to magnify
1c) (Pual) to be brought up
1d) (Hiphil)
1d1) to make great
1d2) to magnify
1d3) to do great things
1e) (Hithpael) to magnify oneself
V-Qal-Perf-2ms — Verb · Qal · perfect second person masculine singularHVqp2ms
מְאֹד (m`od) refers to concepts of muchness, force, and abundance. It serves as an adverb meaning exceedingly or greatly, often used to intensify other words. The entries highlight its use in various idioms to express magnitude or degree, with a focus on might and intensity.
מְאֹד n.m. muchness, force, abundance, exceedingly
force, might
in diff. idioms (298 t.) to express the idea of exceedingly, greatly, very (whether of magnitude or degree)
base
H3966 מְאֹד muchness, force, abundance, exceedingly . force, might
. in diff. idiomns (298 t.) to express the idea of exceedingly, greatly, very (whether of magnitude or degree)
3966 m`od meh-ode'
from the same as 181; properly, vehemence, i.e. (with or
without preposition) vehemently; by implication, wholly,
speedily, etc. (often with other words as an intensive or
superlative; especially when repeated):--diligently,
especially, exceeding(-ly), far, fast, good, great(-ly), X
louder and louder, might(-ily, -y), (so) much, quickly, (so)
sore, utterly, very (+ much, sore), well.
see HEBREW for 0181
מְאֹד (me.od) — much.
adv
1) exceedingly, much
subst
2) might, force, abundance
n m
3) muchness, force, abundance, exceedingly
3a) force, might
3b) exceedingly, greatly, very (idioms showing magnitude or degree)
3b1) exceedingly
3b2) up to abundance, to a great degree, exceedingly
3b3) with muchness, muchness
Adv — AdvHAcmsa
The Hebrew word הוֹד (*hod*) encompasses meanings related to splendour, majesty, and vigour, primarily in a poetic context. It is derived from an unused root and conveys concepts of grandeur and beauty, as noted in various lexicons.
הוֹד n.m. splendour, majesty, vigour (chiefly poet.)
base
H1935 הוֹד splendour, majesty, vigour (chiefly poet.)
1935 howd hode
from an unused root; grandeur (i.e. an imposing form and
appearance):--beauty, comeliness, excellency, glorious, glory,
goodly, honour, majesty.
הוֹד (hod) — splendor.
splendour, majesty, vigour
N-ms — Noun common · masculine singular absoluteHNcmsa
הָדָר (hadar) refers to concepts of ornament, splendour, and honour, primarily in a poetic context. It is derived from a root meaning magnificence and encompasses beauty, glory, and majesty. The term captures a range of meanings related to excellence and goodliness.
הָדָר n.m. ornament, splendour, honour (chiefly poet.)
base
H1926 הָדָר ornament, splendour, honour (chiefly poet.)
1926 hadar haw-dawr'
from 1921; magnificence, i.e. ornament or splendor:--beauty,
comeliness, excellency, glorious, glory, goodly, honour,
majesty.
see HEBREW for 01921
הָדָר (ha.dar) — glory.
1) ornament, splendour, honour
1a) ornament
1b) splendour, majesty
1c) honour, glory
Conj | N-ms — Conjunction · noun common masculine singular absoluteHC/Ncmsa
→ 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-2ms — Verb · Qal · perfect second person masculine singularHVqp2ms