Psalms 111:1 — Word Study
WLCהַ֥לְלוּ יָ֨הּ׀ אוֹדֶ֣ה יְ֭הוָה בְּכָל־ לֵבָ֑ב בְּס֖וֹד יְשָׁרִ֣ים וְעֵדָֽה׃
BSAHallelujahhâlal [praise the Lord] I will give thanksyâdâh▸ [praise, express gratitude] to the LORDYᵉhôvâh [Yehovah, the Lord God] with allkôl [every part of] my heartlêbâb [innermost being, mind, will, and emotions] in the councilçôwd [gathering, assembly] of the uprightyâshâr [just, righteous, Jashar] and in the assemblyʻêdâh [congregation, crowd, company]
| Greek | English | Parsing |
|---|---|---|
| הַ֥לְלוּ | praise | Verb, Piel, imperative second person masculine plural |
| יָ֨הּ׀ | Yahweh | Noun proper masculine |
| אוֹדֶ֣ה | I will give thanks to | Verb, Hiphil, imperfect first person common singular |
| יְ֭הוָה | Yahweh | Noun proper |
| בְּכָל־ | with all | Preposition, noun common masculine singular construct |
| לֵבָ֑ב | [the] heart | Noun common, masculine singular absolute |
| בְּס֖וֹד | in [the] council of | Preposition, noun common masculine singular construct |
| יְשָׁרִ֣ים | upright [people] | Adj |
| וְעֵדָֽה׃ | and [the] congregation | Conjunction, noun common feminine singular absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Hallelujah! I will give thanks to the LORD with all my heart in the council of the upright and in the assembly. |
| KJV | Praise ye the LORD. I will praise the LORD with my whole heart, in the assembly of the upright, and in the congregation. |
| ASV | Praise ye Jehovah. I will give thanks unto Jehovah with my whole heart, In the council of the upright, and in the congregation. |
| YLT | Praise ye Jah! I thank Jehovah with the whole heart, In the secret meeting of the upright, And of the company. |
| WEB | Praise Yah! I will give thanks to Yahweh with my whole heart, in the council of the upright, and in the congregation. |
| BBE | Let the Lord be praised. I will give praise to the Lord with all my heart, among the upright, and in the meeting of the people. |
Where they part company is יָ֨הּ — see How Translations Differ.
The main verb drives the sentence, supported by phrases that describe the manner and setting of the praise.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbהָלַל
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 111:1
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 Call to Praisegenerated
Psalms 111:1 invites all to praise the LORD, emphasizing the importance of heartfelt gratitude in the company of the upright. This verse sets the tone for the entire psalm, which reflects on the greatness of God's works and His enduring righteousness. The psalmist not only expresses personal thanks but also highlights the communal aspect of worship, as seen in the gatherings of the righteous.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 106:1–48 | Hallelujah! Give thanks to the LORD, for He is good; His loving devotion endures forever. |
| 2 | Psalm 9:1 | I will give thanks to the LORD with all my heart; I will recount all Your wonders. |
| 3 | Psalm 103:1 | Bless the LORD, O my soul; all that is within me, bless His holy name. |
| 4 | Psalm 138:1 | I give You thanks with all my heart; before the gods I sing Your praises. |
| 5 | Psalm 22:25 | My praise for You resounds in the great assembly; I will fulfill my vows before those who fear You. |
The Treasury of Scripture Knowledge — 15 references, hung on the phrase they belong to
The Key Word — הַ֥לְלוּ, Ha.lugenerated
The verb הָלַל (halal) is a Piel imperative, meaning 'to praise' and can suggest a sense of shining or boasting. It conveys an active, enthusiastic expression of gratitude, often in a public or communal setting. The psalmist uses this word to call others to join in the act of worship.
This word carries a rich connotation of celebration and joy, often associated with exuberant praise. The psalmist's choice of this term emphasizes the importance of expressing thanks not only as a personal act but as a collective experience among the upright.
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 a main clause initiated by the verb הַ֥לְלוּ, praise, followed by a series of phrases that elaborate on the context and manner of this praise. The structure emphasizes the psalmist's commitment to thank the LORD wholeheartedly.
The use of prepositional phrases such as בְּכָל־ לֵבָ֑ב and בְּס֖וֹד יְשָׁרִ֣ים indicates the depth of the psalmist's gratitude and the setting in which this praise occurs, highlighting both personal and communal dimensions.
Septuagint Backgroundgenerated
The Septuagint translates הַ֥לְלוּ as αλληλουια, indicating a direct correlation in meaning, as both terms serve as calls to praise God. This choice reflects the continuity of worship practices from Hebrew to Greek contexts.
The LXX's rendering of יָ֨הּ as κύριε emphasizes the divine authority and lordship, aligning with the traditional understanding of God's nature in both Jewish and early Christian thought.
In plain words — the whole versegenerated
Psalms 111:1 calls for everyone to praise the LORD. The psalmist expresses a commitment to give thanks with all their heart in the company of upright people. This verse sets the stage for celebrating God's works and character throughout the psalm.
Frequently Asked Questionsgenerated
To praise the LORD with all my heart means to express genuine gratitude and devotion, engaging my innermost being in worship.
The council of the upright signifies a community of righteous individuals who gather to honor God, emphasizing the importance of collective worship.
The works of the LORD refer to His mighty deeds and acts of salvation, which are celebrated throughout the psalm.
Participating in the assembly of the upright can involve joining in worship services, engaging in community gatherings, and supporting one another in faith.
Reflection Questionsgenerated
- What are some ways I can express my gratitude to God in my daily life?
- How does being part of a community of believers enhance my worship experience?
- What are some specific works of the LORD that I can reflect on and praise Him for?
- In what ways can I encourage others to join in praising the LORD?
The early church on this verse — how the Fathers read it
The early Church Fathers often referenced this psalm to discuss the nature of worship and gratitude, as seen in the quote from Augustine of Hippo.
"I will make confession unto You, O Lord," he says, "with my whole heart" [Psalms 111:1].Early Church Fathers on Psalms 111 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Psalms 111:1 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BiblePraise ye the Lord,.... Or "hallelujah"; this is the title of the psalm, and is expressive of the subject matter of it; and so it stands in the Targum, Septuagint, Vulgate Latin, Ethiopic, and Arabic
Read John Gill on Psalms 111 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryPraise ye the LORD. I will praise the LORD with my whole heart, in the assembly of the upright, and in the congregation. This psalm is the first of the trilogy, Psalms 111:1-10; Psalms 112:1-10; Psalms 113:1-9.
Read Robert Jamieson on Psalms 111 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BiblePsalms 111 THE The excellency of this Psalm appears, as from other things, so from the psalmist’ s care to digest the several parcels of it into an exact order, according to the order of the letters of the Hebrew alphabet, that it might be better fixed in the memories of those who read it. It is a short, yet full, commemoration of God’ s works. The psalmist by his own example exhorteth all men to praise God, ; rehearseth his glorious and wonderful works, ; his keeping covenant with them that fear him, ; whose fear is the beginning of wisdom, . Of the upright; of the sincere worshippers of God, of the Israel of God, as this very word is explained, ; where they who are called Israel in one…
Read Matthew Poole on Psalms 111 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 111:1 Praise ye the LORD. I will praise the LORD with [my] whole heart, in the assembly of the upright, and [in] the congregation.Ver. 1. Praise ye the Lord] At the passover especially; for this and the other hallelujatical psalms that follow (called by the Jews the Great Hallelujah) were sung at that and other solemn feasts, in praise of God for his manifold mercies. I will praise the Lord] Musica huius Psalmi in signis est, siquis eam consequi potuit. The great art used in the composure of this and some other psalms (after the order of the Hebrew alphabet) serveth both to set forth their excellence and for the help of memory.
Read John Trapp on Psalms 111 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(1) Praise ye the Lord.—This short doxology does not strictly form part of the psalm. The alphabetical arrangement begins with “I will praise,” &c Assembly.—See Note on Psalms 25:14.
Read Charles John Ellicott on Psalms 111 →AdamClarkeAdam Clarke's Commentary on the BiblePSALM CXI The psalmist praises the Lord, and extols his works as great, honourable, glorious, and magnificent, 1-4; his providence and kindness to his followers, 5-8; the redemption he has granted to his people, 9. The fear of the Lord is the beginning of wisdom, 10. NOTES ON PSALM CXI This is one of the alphabetical or acrostic Psalms: but it is rather different from those we have already seen, as the first eight verses contain each two members; and each member commences with a consecutive letter of the Hebrew alphabet. But the two last verses are composed of three members each, characterized the same way, making twenty-two members or hemistichs in the whole, to each of which a consecutive…
Read AdamClarke on Psalms 111 →CambridgeThe Cambridge Bible for Schools and Colleges1. Praise ye the Lord] Heb. Hallelujah. This liturgical call to praise forms no part of the structure of the Psalm. See note on Psalms 104:35. I will give thanks unto Jehovah with a whole heart, In the council of the upright and in the congregation. The word ṣ ?ôd denotes (1) the confidential intercourse of intimate friends, Psalms 25:14, &c., (2) a gathering or council of such persons (Psalms 89:7); and it has been thought by some that it is here contrasted with the congregation. Hence Coverdale (P.B.V.), secretly among the faithful and in the congregation. But the grammatical construction does not support the distinction. The congregation assembled for worship is termed council as being…
Read Cambridge on Psalms 111 →Albert Barnes1798–1870Barnes' Notes on the BiblePraise ye the Lord - Margin, “Hallelujah.” See Psalms 106:1. I will praise the Lord with my whole heart - With undivided affections; holding back nothing.
Read Albert Barnes on Psalms 111 →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
Hallelujah! I will give thanks to the LORD with all my heart in the council of the upright and in the assembly.
Praise Yah! I will give thanks to Yahweh with my whole heart, in the council of the upright, and in the congregation.
Hallelujah! I will give thanks to the LORD with all my heart in the council of the upright and in the assembly.
Praise the Lord! I will give thanks to the Lord with my whole heart, in the assembly of the godly and the congregation.
Tyndale line
Praise ye the LORD. I will praise the LORD with my whole heart, in the assembly of the upright, and in the congregation.
Praise ye Jehovah. I will give thanks unto Jehovah with my whole heart, In the council of the upright, and in the congregation.
Praise ye the LORD. I will give thanks unto the LORD with my whole heart, in the council of the upright, and in the congregation.
Praise ye the LORD. I will praise the LORD with my whole heart, in the assembly of the upright, and in the congregation.
Praise ye the Lord. I will prayse the Lord with my whole heart in the assemblie and Congregation of the iust.
Strictly literal
Hallelujah! I will celebrate Jehovah with [my] whole heart, in the council of the upright, and in the assembly.
Praise ye Jah! I thank Jehovah with the whole heart, In the secret meeting of the upright, And of the company.
Praise YAH! [ALEPH-BET] I thank YHWH with the whole heart, || In the secret meeting of the upright, || And of the congregation.
Hallelujah. I will thank the Lord with all [my] heart, in the council of the upright, and in the congregation.
Praise Yahweh. I will give thanks to Yahweh with my whole heart in the assembly of the upright, in their gathering.
From the Latin
Blessed is the man that feareth the Lord: he shall delight exceedingly in his commandments.
Simplified
Praise the Lord! I will thank the Lord with all my heart in the congregation of the faithful.
Let the Lord be praised. I will give praise to the Lord with all my heart, among the upright, and in the meeting of the people.
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 largely agree in their wording, with eight of the nine words matched. This indicates a strong textual consistency across these traditions, affirming the integrity of the psalm's message.
הַ֥לְלוּ יָ֨הּ׀ אוֹדֶ֣ה יְ֭הוָה בְּכָל־ לֵבָ֑ב בְּס֖וֹד יְשָׁרִ֣ים וְעֵדָֽה׃
8 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 111:1
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 הָלַל (halal) is a primitive root that encompasses meanings related to shining, boasting, and foolishness. It can signify to praise or celebrate, often in a clamorously foolish manner, and includes the idea of making a boast or being made a fool of. The entries indicate a range of uses, from expressing God's favor to acting madly.
[הָלַל] vb. shine
Qal when it, viz. his lamp, shone upon my head, fig. of God’s favour.
Hiph. flash forth light
base
[הָלַל] vb. be boastful, Pi. praise
Qal be boastful
Pi.
praise man or woman
usually praise י׳
appar. boast, make one’s boast
Pu. be praised
Hithpa. glory, boast, make one’s boast
Po‛el make into a fool, make a fool of
Po‛al of laughter I said, It is mad (folly)
Hithpo. act madly, or like a madman
base
H1984a הָלַל shine H1984b הָלַל be boastful, Pi. praise H1984c הָלַל be boastful, Pi. praise .be boastful
. . praise man or woman
. usually praise י׳
. appar. boast, make one’s boast
. be praised
. glory, boast, make one’s boast
.make into a fool, make a fool of
.of laughter I said, It is mad (folly)
. act madly, or like a madman
1984 halal haw-lal'
a primitive root; to be clear (orig. of sound, but usually of
color); to shine; hence, to make a show, to boast; and thus to
be (clamorously) foolish; to rave; causatively, to celebrate;
also to stultify:--(make) boast (self), celebrate, commend,
(deal, make), fool(- ish, -ly), glory, give (light), be (make,
feign self) mad (against), give in marriage, (sing, be worthy
of) praise, rage, renowned, shine.
הָלַל (ha.lal) — to shine.
1) to shine
1a) (Qal) to shine (fig. of God's favour)
1b) (Hiphil) to flash forth light
הָלַל (ha.lal) — to boast: praise.
: praise
1) to praise, boast, be boastful
1a) (Qal)
1a1) to be boastful
1a2) boastful ones, boasters (participle)
1b) (Piel)
1b1) to praise
1b2) to boast, make a boast
1c) (Pual)
1c1) to be praised, be made praiseworthy, be commended, be worthy of praise
1d) (Hithpael) to boast, glory, make one's boast
הָלַל (ha.lal) — to be foolish.
1) (Poel) to make a fool of, make into a fool
1f) (Hithpoel) to act madly, act like a madman
הָלַל (ha.lal) — to boast: boast.
: boast
1) to praise, boast, be boastful
1a) (Qal)
1a1) to be boastful
1a2) boastful ones, boasters (participle)
1b) (Piel)
1b1) to praise
1b2) to boast, make a boast
1c) (Pual)
1c1) to be praised, be made praiseworthy, be commended, be worthy of praise
V-Piel-Impv-2mp — Verb · Piel · imperative second person masculine pluralHVpv2mp
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
יָהּ (Yahh) is a shortened form of יהוה (YHWH), meaning 'LORD.' It appears in early Hebrew poetry and is often found in names ending with '-iah' or '-jah.' The entries confirm its use as a sacred name, but do not provide specific verse references.
יָהּ 60 n.pr.dei contr. fr. יהוה, first appears in early poems
base
H3050 יָהּ n. pr. dei contr. fr. יהוה, first appears in early poems
3050 Yahh yaw
contraction for 3068, and meaning the same; Jah, the sacred
name:--Jah, the Lord, most vehement. Compare names in "-iah,"
"- jah."
see HEBREW for 03068
יָהּ (yah) — LORD.
A shortened form of the name ye.ho.vah (יהוה "LORD" H3068)
used in many compounds as the letters 'Je' or 'jah'
HNpm — Noun proper masculineHNpm
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-Imperf-1cs — Verb · Hiphil · imperfect first person common singularHVhi1cs
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
כֹּל (kol) means 'all' or 'the whole.' It can refer to totality, including every person or thing, and is often used with a following genitive to specify what is included. The term can also denote a broader sense of everything in existence or all circumstances of life. The lexicons do not show significant disagreement on its meanings.
כֹּל once כּוֹל n.m. the whole, all
with foll. gen. (as usually) the whole of, to be rendered, however, often in our idiom, to avoid stiffness, any or every
Absolutely:
without the art., all things, all
with the art. הַכֹּל
where the sense is limited by the context to things (or persons) just mentioned
in a wider sense, all, whether of all mankind or of all living things, the universe, or of all the circumstances of life (chiefly late)
base
H3605 כֹּל once כּוֹל the whole, all . with foll. gen. (as usually) the whole of, to be rendered, however, often in our idiom, to avoid stiffness, any or every
. Absolutely: . without the art., all things, all
. with the art. הַכֹּל . where the sense is limited by the context to things (or persons) just mentioned
. in a wider sense, all, whether of all mankind or of all living things, the universe, or of all the circumstances of life (chiefly late)
3605 kol kole
or (Jer. 33:8) kowl {kole}; from 3634; properly, the whole;
hence, all, any or every (in the singular only, but often in a
plural sense):--(in) all (manner, (ye)), altogether, any
(manner), enough, every (one, place, thing), howsoever, as
many as, (no-)thing, ought, whatsoever, (the) whole,
whoso(-ever).
see HEBREW for 03634
כֹּל (kol) — all.
1) all, the whole
1a) all, the whole of
1b) any, each, every, anything
1c) totality, everything
Aramaic equivalent: kol (כֹּל "all" H3606)
Prep | N-ms — Preposition · noun common masculine singular constructHR/Ncmsc
ol: Used in various combinations, and with different meanings.
(1) All along, "Weeping all along as he went" (Jer 41:6), i.e. throughout the whole way he went, feigning equal concern with the men from Shiloh, etc., for the destruction of the Temple, so as to put them off their guard.
(2) All in all, "That God may be all in all" (1Co 15:28, Greek: panta en pasin, "all things in all (persons and) things"). "The universe, with all it comprises, will wholly answer to God's will and reflect His mind" (Dummelow).
לֵבָב (lebab) refers to the inner man, encompassing the mind, will, and heart. It highlights aspects like emotions, moral character, and conscience, often contrasting the inner self with the outer. The term is used primarily for humans and can also denote courage and appetites.
לֵבָב 251 n.m. inner man, mind, will, heart
seldom of things in the midst of the seas
usu. of men
the inner man in contrast with the outer
the inner man, indef. the soul, comprehending mind, affections and will
specific ref. to mind
spec. ref. to inclinations, resolutions, determinations of the will
spec. ref. to conscience
spec. ref. to moral character
= the man himself
spec. as seat of appetites
spec. of seat of the emotions and passions
seat of courage
base
H3824 לֵבָב inner man, mind, will, heart . seldom of things in the midst of the seas
. usu. of men . the inner man in contrast with the outer
. the inner man, indef. the soul, comprehending mind, affections and will
. specific ref. to mind
. spec. ref. to inclinations, resolutions, determinations of the will
. spec. ref. to conscience
. spec. ref. to moral character
. = the man himself
. spec. as seat of appetites
. spec. of seat of the emotions and passions
. seat of courage
3824 lebab lay-bawb'
from 3823; the heart (as the most interior organ); used also
like 3820:--+ bethink themselves, breast, comfortably,
courage, ((faint), (tender-)heart((-ed)), midst, mind, X
unawares, understanding.
see HEBREW for 03823
see HEBREW for 03820
לֵבָב (le.vav) — heart.
1) inner man, mind, will, heart, soul, understanding
1a) inner part, midst
1a1) midst (of things)
1a2) heart (of man)
1a3) soul, heart (of man)
1a4) mind, knowledge, thinking, reflection, memory
1a5) inclination, resolution, determination (of will)
1a6) conscience
1a7) heart (of moral character)
1a8) as seat of appetites
1a9) as seat of emotions and passions 1a10) as seat of courage
Aramaic equivalent: le.vav (לְבַב "heart" H3825)
N-ms — Noun common · masculine singular absoluteHNcmsa
hart (lebh, lebhabh; kardia): The different senses in which the word occurs in the Old Testament and the New Testament may be grouped under the following heads:
1. Various Meanings:
It represents in the first place the bodily organ, and by easy transition those experiences which affect or are affected by the body. Fear, love, courage, anger, Joy, sorrow, hatred are always ascribed to the heart--especially in the Old Testament; thus courage for which usually ruach is used (Ps 27:14); joy (Ps 4:7); anger (De 19:6, "while his heart is hot," lebhabh); fear (1Sa 25:37); sorrow (Ps 13:2), etc.
Heart
According to the Bible, the heart is the centre not only of spiritual activity, but of all the operations of human life. “Heart” and “soul” are often used interchangeably (Deut. 6:5; 26:16; comp. Matt. 22:37; Mark 12:30, 33), but this is not generally the case.
The heart is the “home of the personal life,” and hence a man is designated, according to his heart, wise (1 Kings 3:12, etc.), pure (Ps. 24:4; Matt. 5:8, etc.), upright and righteous (Gen. 20:5, 6;
סוֹד (sod) refers to a council or assembly, often implying intimacy and close deliberation among its members. It encompasses meanings such as secret counsel and familiar conversation, particularly in the context of discussions among friends or with God. The term is derived from a root meaning 'to consult' and highlights the importance of shared deliberation.
סוֹד n.[m.] council, counsel
base
H5475 סוֹד council, counsel
5475 cowd sode
from 3245; a session, i.e. company of persons (in close
deliberation); by implication, intimacy, consultation, a
secret:--assembly, consel, inward, secret (counsel).
see HEBREW for 03245
סוֹד (sod) — counsel.
1) council, counsel, assembly
1a) council (of familiar conversation)
1a1) divan, circle (of familiar friends)
1a2) assembly, company
1b) counsel
1b1) counsel (itself)
1b2) secret counsel
1b3) familiar converse, intimacy (with God)
Prep | N-ms — Preposition · noun common masculine singular constructHR/Ncmsc
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
יָשָׁר (yashar) means straight or upright, covering a range of meanings from physical straightness to moral correctness. It can refer to something that is pleasing, just, or fitting, as well as the concept of uprightness itself. The term is also associated with a figure named Jashar, mentioned in Joshua 10:13.
יָשָׁר adj. straight, right
straight, level
right, pleasing
straightforward, just, upright
abstr., uprightness
base
H3477 יָשָׁר straight, right . straight, level
. right, pleasing
. straightforward, just, upright
. abstr., uprightness
3477 yashar yaw-shawr'
from 3474; straight (literally or figuratively):--convenient,
equity, Jasher, just, meet(-est), + pleased well right(-eous),
straight, (most) upright(-ly, -ness).
see HEBREW for 03474
יָשָׁר (ya.shar) — upright.
1) straight, upright, correct, right
1a) straight, level
1b) right, pleasing, correct
1c) straightforward, just, upright, fitting, proper
1d) uprightness, righteous, upright
1e) that which is upright (subst)
Also means: ya.shar (יָשָׁר "upright" H3477I)
יָשָׁר (ya.shar) — Jashar.
A man living before Israel's Monarchy, first mentioned at Jos.10.13
יָשָׁר (ya.shar) — upright.
1) straight, upright, correct, right
1a) straight, level
1b) right, pleasing, correct
1c) straightforward, just, upright, fitting, proper
1d) uprightness, righteous, upright
1e) that which is upright (subst)
Adj — AdjHAampa
pe'-p'-l: In English Versions of the Bible represents something over a dozen Hebrew and Greek words. Of these, in the Old Testament, `am, is overwhelmingly the most common (about 2,000 times), with le'om, and goy, next in order; but the various Hebrew words are used with very little or no difference in force (e.g. Pr 14:28; but, on the other hand, in Ps 44 contrast verses 12 and 14). Of the changes introduced by the Revised Version (British and American) the only one of significance (cited explicitly in the Preface to the English Revised Version) is the frequent use of the plural "peoples" (strangely avoided in the King James Version except Re 10:11; 17:15), where other nations than Israel are in question. So, for instance, in Ps…
עֵדָה (edah) refers to a congregation or assembly, typically a group gathered by appointment or acting together. It is derived from a related term and encompasses meanings such as company, multitude, and crowd. The entries consistently emphasize its use in the context of gatherings, without notable disagreement among the lexicons.
עֵדָה 149 n.f. congregation (prop. company assembled together by appointment, or acting concertedly)
base
H5712 עֵדָה congregation (prop. company assembled together by appointment, or acting concertedly
5712 `edah ay-daw'
feminine of 5707 in the original sense of fixture; a stated
assemblage (specifically, a concourse, or generally, a family
or crowd):--assembly, company, congregation, multitude,
people, swarm. Compare 5713.
see HEBREW for 05707
see HEBREW for 05713
עֵדָה (e.dah) — congregation.
congregation, gathering
Conj | N-fs — Conjunction · noun common feminine singular absoluteHC/Ncfsa
kon-gre-ga'-shun (qahal, `edhah).
1. Terms Employed:
These two words rendered by "congregation" or "assembly" are used apparently without any difference of sense. They appear to include an assembly of the whole people or any section that might be present on a given occasion. Indeed, sometimes the idea appears to correspond closely to that conveyed by "horde," or even by "crowd." `Edhah is once used of bees (Jud 14:8). It has been sought to distinguish the two words by means of Le 4:13, "if the whole `edhah of Israel err, and the thing be hid from the eyes of the qahal." The qahal would then be the smaller body representing the whole `edhah, but the general usage is not favorable to this view (compare e.g. Ex 12:19, "cutting off…
Congregation
(Heb. kahal), the Hebrew people collectively as a holy community (Num. 15:15). Every circumcised Hebrew from twenty years old and upward was a member of the congregation. Strangers resident in the land, if circumcised, were, with certain exceptions (Ex. 12:19; Num. 9:14; Deut. 23:1-3), admitted to the privileges of citizenship, and spoken of as members of the congregation (Ex. 12:19; Num. 9:14; 15:15). The congregation were summonded together by the sound of two silver trumpets, and they met at the door of the tabernacle (
This describes the Hebrew people in its collective capacity under its peculiar aspect as a holy community, held together by religious rather than political bonds. Sometimes it is used in a broad sense as inclusive of foreign settlers, (Exodus 12:19) but more properly as exclusively appropriate to the Hebrew element of the population. (Numbers 15:15) The congregation was governed by the father or head of each family and tribe. The number of these representatives being inconveniently large for ordinary business, a further selection was made by Moses of 70, who formed a species of standing committee. (Numbers 11:16) Occasionally indeed the whole body of people was assembled at the door of the tabernacle, hence usually called…