Psalms 107:22 — Word Study
WLCוְ֭יִזְבְּחוּ זִבְחֵ֣י תוֹדָ֑ה וִֽיסַפְּר֖וּ מַעֲשָׂ֣יו בְּרִנָּֽה׃
BSALet them offerzâbach▸ [present, bring forth] sacrificeszebach [of praise, thank offerings] of thanksgivingtôwdâh [gratitude, praise] and declareçâphar▸ [recount, tell] His worksmaʻăseh [deeds, mighty acts] with rejoicingrinnâh [in, through, singing, cries of joy]
| Greek | English | Parsing |
|---|---|---|
| וְ֭יִזְבְּחוּ | and let them sacrifice | Conjunction, verb qal third person masculine plural |
| זִבְחֵ֣י | sacrifices of | Noun common, masculine plural construct |
| תוֹדָ֑ה | thanksgiving | Noun common, feminine singular absolute |
| וִֽיסַפְּר֖וּ | and let them recount | Conjunction, verb piel third person masculine plural |
| מַעֲשָׂ֣יו | works his | Noun common masculine plural construct, suffix |
| בְּרִנָּֽה׃ | with a shout of joy | Preposition, noun common feminine singular absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Let them offer sacrifices of thanksgiving and declare His works with rejoicing. |
| KJV | And let them sacrifice the sacrifices of thanksgiving, and declare his works with rejoicing. |
| ASV | And let them offer the sacrifices of thanksgiving, And declare his works with singing. |
| YLT | And they sacrifice sacrifices of thanksgiving, And recount His works with singing. |
| WEB | Let them offer the sacrifices of thanksgiving, and declare his deeds with singing. |
| BBE | Let them make offerings of praise, giving news of his works with cries of joy. |
The translations agree on the essential meaning of the verse, emphasizing the call to offer sacrifices of thanksgiving and to declare God's works joyfully.
The structure features two main clauses linked by a conjunction, emphasizing the dual actions of offering and declaring.
7 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
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 107:22
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 Thanksgivinggenerated
Psalm 107:22 is part of a larger passage that encourages the people to give thanks to the Lord for His steadfast love and mighty works. The psalmist emphasizes the importance of expressing gratitude through sacrifices and joyful declarations, reflecting a communal response to God's goodness. This theme resonates throughout the Psalms, where worship and thanksgiving are central to the life of Israel.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 50:14 | Sacrifice a thank offering to God, and fulfill your vows to the Most High. |
| 2 | Psalm 116:12–17 | How can I repay the LORD for all His goodness to me? |
| 3 | Leviticus 7:12 | If he offers it in thanksgiving, then along with the sacrifice of thanksgiving he shall offer unleavened cakes mixed with olive oil, unleavened wafers coated with oil, and well-kneaded cakes of fine flour mixed with oil. |
| 4 | Hebrews 13:15 | Through Jesus, therefore, let us continually offer to God a sacrifice of praise, the fruit of lips that confess His name. |
| 5 | 1 Peter 2:5–9 | you also, like living stones, are being built into a spiritual house to be a holy priesthood, offering spiritual sacrifices acceptable to God through Jesus Christ. |
The Treasury of Scripture Knowledge — 10 references, hung on the phrase they belong to
The Key Word — זָבַח, Ve.yiz.be.chugenerated
The verb זָבַח (zavach) is a primitive root meaning to sacrifice, specifically through slaughtering an animal for religious purposes. It is used in various contexts, including thank offerings and sacrifices of righteousness. The parsing indicates that it is a third person masculine plural verb, suggesting a collective action of the people.
This word is significant in the context of worship, as it denotes the act of offering something valuable to God. The emphasis on sacrifice highlights the seriousness of expressing gratitude and the recognition of God's provision and mercy.
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 two main verbs: יִזְבְּחוּ (yizbechu, they shall sacrifice) and וִֽיסַפְּר֖וּ (visapru, they shall recount). The structure highlights the actions of the people as they respond to God's goodness.
The first clause focuses on the act of offering sacrifices, while the second emphasizes declaring God's works. The Hebrew word order places significance on the verbs, indicating the actions that the community is called to undertake.
Septuagint Backgroundgenerated
The Septuagint translates זָבַח as θυσάτωσαν (they shall sacrifice), which maintains the sacrificial context of the original Hebrew. This choice reflects the importance of ritual worship in both the Hebrew and Greek traditions.
The use of ἐχαγγειλάτωσαν for וִֽיסַפְּר֖וּ (they shall recount) suggests a focus on proclaiming or announcing God's deeds, aligning with the communal aspect of worship.
In plain words — the whole versegenerated
Psalm 107:22 encourages the people to offer sacrifices of thanksgiving and to joyfully declare God's works. This reflects a communal act of worship where gratitude is expressed through offerings and joyful proclamation.
Frequently Asked Questionsgenerated
Offering sacrifices of thanksgiving involves presenting something valuable to God as an expression of gratitude for His blessings.
Declaring God's works serves to remind the community of His faithfulness and encourages others to recognize His mighty deeds.
We can express thanksgiving through prayer, worship, and sharing testimonies of God's goodness in our lives.
Sacrifices in worship symbolize devotion, gratitude, and the acknowledgment of God's provision and mercy.
Reflection Questionsgenerated
- In what ways can I express my gratitude to God in my daily life?
- How can I share the stories of God's works in my life with others?
- What are some specific sacrifices of thanksgiving I can offer?
- How does joy play a role in my worship and expression of gratitude?
The early church on this verse — how the Fathers read it
The early Church Fathers referenced this verse to highlight the importance of praise and thanksgiving in worship. Here is a quotation from Augustine of Hippo, discussing the significance of joyful proclamation.
"And sacrifice the sacrifice of praise" [Psalms 107:22]. For now that He may be praised, the Lord is sweet, "and let them tell out His works with gladness." Not with weariness,Early Church Fathers on Psalms 107 →
Commentators on this verse — 7 expositors, verse by verse
Each of these wrote on Psalms 107:22 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd let them sacrifice the sacrifices of thanksgiving,.... Not legal sacrifices, but spiritual and evangelical ones, the sacrifices of praise and thankfulness which God has enjoined are well pleasing
Read John Gill on Psalms 107 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd let them sacrifice the sacrifices of thanksgiving, and declare his works with rejoicing. And let them sacrifice the sacrifices of thanksgiving.
Read Robert Jamieson on Psalms 107 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleSacrifices of thanksgiving; either properly so called; or praises and thanksgivings to God, which in Scripture are called sacrifices, because they are no less acceptable to God than costly sacrifices.
Read Matthew Poole on Psalms 107 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 107:22 And let them sacrifice the sacrifices of thanksgiving, and declare his works with rejoicing.Ver. 22. And let them sacrifice, &c.] If they have escaped sickness, let them offer a passover; and if they have recovered, a thankoffering. Heathens in this case praised their Esculapius; Papists their Sebastian, Valentine, Apollonia, &c. Ears of wax they offer to the saint, who, as they suppose, cureth the ears; eyes of wax to the saint that cureth the eyes, &c. But it is Jehovah only who healeth us. And declare his works, &c.] Memorize and magnify them.
Read John Trapp on Psalms 107 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 22. And let them sacrifice] For their healing they should bring a sacrifice; and they should offer the life of the innocent animal unto God, as he has spared their lives; and let them thus confess that God has spared them when they deserved to die; and let them declare also "his works with rejoicing;" for who will not rejoice when he is delivered from death?
Read AdamClarke on Psalms 107 →CambridgeThe Cambridge Bible for Schools and Colleges17–22. A third example of Divine goodness, in the restoration of those who have been punished with sickness for their sins, based upon Job 33:19-26.
Read Cambridge on Psalms 107 →Albert Barnes1798–1870Barnes' Notes on the BibleAnd let them sacrifice - As in the cases before Psalms 107:9, Psalms 107:16, this is connected with the preceding part of the psalm, or is a “continuation” of the thought which had been interrupted
Read Albert Barnes on Psalms 107 →The verse in English, compared — 16 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
Let them offer sacrifices of thanksgiving and declare His works with rejoicing.
Let them offer the sacrifices of thanksgiving, and declare his deeds with singing.
Let them offer sacrifices of thanksgiving and declare His works with rejoicing.
Let them present thank offerings, and loudly proclaim what he has done!
Tyndale line
And let them sacrifice the sacrifices of thanksgiving, and declare his works with rejoicing.
And let them offer the sacrifices of thanksgiving, And declare his works with singing.
And let them offer the sacrifices of thanksgiving, and declare his works with singing.
And let them sacrifice the sacrifices of thanksgiving, and declare his works with rejoicing.
And let them offer sacrifices of praise, and declare his workes with reioycing.
Strictly literal
And let them offer the sacrifices of thanksgiving, and declare his works in joyful song.
And they sacrifice sacrifices of thanksgiving, And recount His works with singing.
And they sacrifice sacrifices of thanksgiving, || And recount His works with singing.
They shall also sacrifice the sacrifices of thanksgiving, and relate his deeds with joyful song.—
Let them offer the sacrifices of thanksgiving and proclaim his deeds in singing.
Simplified
Let them present thank offerings and sing with joy about what he has done.
Let them make offerings of praise, giving news of his works with cries of joy.
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 reads: וְ֭יִזְבְּחוּ זִבְחֵ֣י תוֹדָ֑ה וִֽיסַפְּר֖וּ מַעֲשָׂ֣יו בְּרִנָּֽה׃. The Septuagint matches this closely, with all six words corresponding directly. The Dead Sea Scrolls show some damage, but the key terms are intact, indicating consistency in the core message across these witnesses.
וְ֭יִזְבְּחוּ זִבְחֵ֣י תוֹדָ֑ה וִֽיסַפְּר֖וּ מַעֲשָׂ֣יו בְּרִנָּֽה׃
6 of the 6 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.
[ויזבחו] [זבחי] תודה [ויספרו] [מעשי׳ו] ברנה
2 words on the leather — 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 Psalms 107:22
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 זָבַח (zavach) is a primitive root meaning to slaughter, particularly in the context of sacrifice. It encompasses various forms of slaughter, including for eating and divine judgment, and is used in both the Qal and Piel stems. The entries highlight its significance in sacrificial practices, but do not present any notable disagreements among lexicons.
זָבַח 134 vb. slaughter for sacrifice
Qal 112
slaughter for sacrifice
slaughter for eating
slaughter for divine judgment
Pi. 22 sacrifice
base
H2076 זָבַח slaughter for sacrifice .. slaughter for sacrifice
. slaughter for eating
. slaughter for divine judgment
. sacrifice
2076 zabach zaw-bakh'
a primitive root; to slaughter an animal (usually in
sacrifice):--kill, offer, (do) sacrifice, slay.
זָבַח (za.vach) — to sacrifice.
1) to slaughter, kill, sacrifice, slaughter for sacrifice
1a) (Qal)
1a1) to slaughter for sacrifice
1a2) to slaughter for eating
1a3) to slaughter in divine judgment
1b) (Piel) to sacrifice, offer sacrifice
Aramaic equivalent: de.vach (דְּבַח "to sacrifice" H1684)
Conj | V-Qal-Imperf-3mp — Conjunction · verb qal third person masculine pluralHC/Vqu3mp
sak'-ri-fis, sak'-ri-fiz:
IN THE OLD TESTAMENT
I. TERMS AND DEFINITIONS
II. ORIGIN AND NATURE OF SACRIFICES
1. Theory of a Divine Revelation
2. Theories of a Human Origin
(1) The Gift-Theory
(2) The Magic Theory
(3) The Table-Bond Theory
(4) The Sacramental Communion Theory
(5) The Homage Theory
(6) The Piacular Theory
(7) Originating Religious Instincts
III. CLASSIFICATION OF SACRIFICES
1. Maimonides
2. W.R. Smith and Others
3. Oehler
4. Paterson and Others
5. H.M. Wiener
IV. SACRIFICES IN THE PRE-MOSAIC AGE
1. In Egypt
2. In Babylonia
3. Nomads and Tribes of Arabia and Syria
4. The Offerings of Cain and Abel
5. Of Noah
6. Of Abraham
7. Of Job
8. Of Isaac
9. Of Jacob
10. Of Israel in Egypt
11. Of Jethro
12. Summary and Conclusions
V. THE MOSAIC SACRIFICIAL SYSTEM
1. The Covenant Sacrifice
2. The Common Altars
3. The Consecration of Aaron and His Sons
4. Sacrifices before the Golden Calf
Sacrifice
The offering up of sacrifices is to be regarded as a divine institution. It did not originate with man. God himself appointed it as the mode in which acceptable worship was to be offered to him by guilty man. The language and the idea of sacrifice pervade the whole Bible.
Sacrifices were offered in the ante-diluvian age. The Lord clothed Adam and Eve with the skins of animals, which in all probability had been offered in sacrifice (Gen. 3:21). Abel offered a sacrifice “of the firstlings of his flock” (4:4; Heb. 11:4). A distinction also was made between clean and unclean animals, which there is every reason to believe had reference to the offering up of sacrifices (Gen. 7:2, 8), because animals were not given to man as…
The peculiar features of each kind of sacrifice are referred to under their respective heads. I. (A) ORIGIN OF SACRIFICE. --The universal prevalence of sacrifice shows it to have been primeval, and deeply rooted in the instincts of humanity. Whether it was first enjoined by an external command, or whether it was based on that sense of sin and lost communion with God which is stamped by his hand on the heart of man, is a historical question which cannot be determined. (B) ANTE-MOSAIC HISTORY OF SACRIFICE. --In examining the various sacrifices recorded in Scripture before the establishment of the law, we find that the words specially denoting expiatory sacrifice are not applied to them. This fact does not at all show that they were not actually expiatory, but it justified the inference that this idea was not then the prominent one in the doctrine of sacrifice. The sacrifices of Cain and…
An offering made to God on his altar, by the hand of a lawful minister. A sacrifice differed from an oblation; it was properly the offering up of a life; whereas an oblation was but a simple offering or gift. There is every reason to believe that sacrifices were from the first of divine appointment; otherwise they would have been a superstitious will-worship, which God could not have accepted as he did. See ABEL. Adam and his sons, Noah and his descendents, Abraham and his posterity, Job and Melchizedek, before the Mosaic law, offered to God real sacrifices. That law did but settle the quality, the number, and other circumstances of sacrifices. Every one was priest and minister of his own sacrifice; at least, he was at liberty to choose what priest he pleased in offering his victim. Generally, this honor belonged to the head of a family; hence it was the prerogative of the firstborn.…
זֶ֫בַח (zebach) means 'sacrifice' and is derived from a root meaning 'to slaughter.' It encompasses various types of sacrifices, including those for feasts, covenant sacrifices, and thank offerings. The term appears in contexts related to both the God of Israel and other deities, indicating its broad use in ritual practices.
זֶ֫בַח 162 n.m. sacrifice
general name for all sacrifices eaten at feasts
of the God of Israel
of other deities
there are several kinds which are gradually distinguished
the covenant sacrifice, between Jacob and Laban
the passover
annual sacrifice
thank offering
in ritual of H & P
the slaughter of hostile nations
the verb used
base
H2077 זֶ֫בַח sacrifice
2077 zebach zeh'-bakh
from 2076; properly, a slaughter, i.e. the flesh of an
animal; by implication, a sacrifice (the victim or the
act):--offer(- ing), sacrifice.
see HEBREW for 02076
זֶ֫בַח (ze.vach) — sacrifice.
1) sacrifice
1a) sacrifices of righteousness
1b) sacrifices of strife
1c) sacrifices to dead things
1d) the covenant sacrifice
1e) the passover
1f) annual sacrifice
1g) thank offering
N-mp — Noun common · masculine plural constructHNcmpc
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
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
N-fs — Noun common · feminine singular absoluteHNcfsa
→ See PRAISE
→ See THANKFULNESS
סָפַר (safar) is a Hebrew verb meaning to count or recount, with various forms indicating actions like declaring or rehearsing. The noun form סֹפֵר (sofer) refers to a scribe or secretary. The entries highlight its use in contexts of enumeration and record-keeping, but do not present significant disagreement among lexicons.
סָפַר 107 vb. count, Pi. recount, relate
Qal 27
count things, to learn their number
number = take account of, carefully observe and consider, reckon
Niph. be counted, numbered
Pi. 67 recount, rehearse, declare
Pu. be recounted, related, rehearsed
base
סֹפֵר, סוֹפֵר n.m. enumerator, muster-officer, secretary, scribe
base
H5608a סָפַר count, Pi. recount, relate .. count things, to learn their number
. number = take account of, carefully observe and consider, reckon
. be counted, numbered
. recount, rehearse, declare
. be recounted, related, rehearsed
H5608b סֹפֵר, סוֹפֵר enumerator, muster-officer, secretary, scribe
5608 caphar saw-far'
a primitive root; properly, to score with a mark as a tally
or record, i.e. (by implication) to inscribe, and also to
enumerate; intensively, to recount, i.e. celebrate:--commune,
(ac-)count; declare, number, + penknife, reckon, scribe, shew
forth, speak, talk, tell (out), writer.
סָפַר (sa.phar) — to recount.
v
1) to count, recount, relate
1a) (Qal)
1a1) to count (things)
1a2) to number, take account of, reckon
1b) (Niphal) to be counted, be numbered
1c) (Piel) to recount, rehearse, declare
1c1) to recount (something), rehearse
1c2) to talk
1c3) to count exactly or accurately
1d) (Pual) to be recounted, be rehearsed, be related
סֹפֵר (so.pher) — secretary.
1) enumerator, muster-officer, secretary, scribe
1a) enumerator, muster-officer, secretary
1b) learned man, scribe
Aramaic equivalent: sa.pher (סָפִר "scribe" H5613)
Conj | V-Piel-Imperf-3mp — Conjunction · verb piel third person masculine pluralHC/Vpu3mp
מַעֲשֶׂה (ma`aseh) means deed or work, encompassing a range of actions from good to bad, and includes concepts like business, labor, and products made. It can refer to specific achievements, works of God, or even customs. The entries suggest a broad application in various contexts, but do not indicate any significant disagreement among lexicons.
מַעֲשֶׂה 233 n.m. deed, work
base
H4639 מַעֲשֶׂה deed, work
4639 ma`aseh mah-as-eh'
from 6213; an action (good or bad); generally, a transaction;
abstractly, activity; by implication, a product (specifically,
a poem) or (generally) property:--act, art, + bakemeat,
business, deed, do(-ing), labor, thing made, ware of making,
occupation, thing offered, operation, possession, X well,
((handy-, needle-, net-))work(ing, - manship), wrought.
see HEBREW for 06213
מַעֲשֶׂה (ma.a.seh) — deed: work.
: work/product
1) deed, work
1a) deed, thing done, act
1b) work, labour
1c) business, pursuit
1d) undertaking, enterprise
1e) achievement
1f) deeds, works (of deliverance and judgment)
1g) work, thing made
1h) work (of God)
1i) product
מַעֲשֶׂה (ma.a.seh) — deed: justice.
: justice/right/righteousness
1) deed, work
1a) deed, thing done, act
1b) work, labour
1c) business, pursuit
1d) undertaking, enterprise
1e) achievement
1f) deeds, works (of deliverance and judgment)
1g) work, thing made
1h) work (of God)
1i) product
מַעֲשֶׂה (ma.a.seh) — deed: judgement.
: judgement/punishment
1) deed, work
1a) deed, thing done, act
1b) work, labour
1c) business, pursuit
1d) undertaking, enterprise
1e) achievement
1f) deeds, works (of deliverance and judgment)
1g) work, thing made
1h) work (of God)
1i) product
מַעֲשֶׂה (ma.a.seh) — deed: custom.
: custom/manner
N-mp | Suff — Noun common masculine plural construct · suffixHNcmpc/Sp3ms
רִנָּה (rinnah) refers to a ringing cry, often associated with joy, grief, or proclamation. It is derived from the root meaning to creak or make a shrill sound. The term encompasses various expressions of emotion, including gladness and triumph, and can denote both joyful singing and cries of supplication.
רִנָּה n.f. ringing cry
base
H7440 רִנָּה ringing cry
7440 rinnah rin-naw'
from 7442; properly, a creaking (or shrill sound), i.e. shout
(of joy or grief):--cry, gladness, joy, proclamation,
rejoicing, shouting, sing(-ing), triumph.
see HEBREW for 07442
רִנָּה (rin.nah) — cry.
1) ringing cry
1a) of entreaty, supplication
1b) in proclamation, joy, praise
Prep | N-fs — Preposition · noun common feminine singular absoluteHR/Ncfsa
joi (simchah; chara):
1. Terms:
The idea of joy is expressed in the Old Testament by a wealth of synonymous terms that cannot easily be differentiated. The commonest is simchah (1Sa 18:6, etc.), variously translated in English Versions of the Bible "joy," "gladness," "mirth"; from sameah, properly "to be bright," "to shine" (Pr 13:9, "The light of the righteous rejoiceth," literally, "is bright"), but generally used figuratively "to rejoice," "be glad" (Le 23:40 and very frequent).
Other nouns are masos and sason, both from sus, properly "to spring," "leap," hence, "exult," "rejoice"; rinnah, "shouting." "joy"; gil, from verb gil or gul, "to go in a circle," hence, "be excited" (dancing round for joy), "rejoice." In the New…