Psalms 115:18 — Word Study
WLCוַאֲנַ֤חְנוּ׀ נְבָ֘רֵ֤ךְ יָ֗הּ מֵֽעַתָּ֥ה וְעַד־ עוֹלָ֗ם הַֽלְלוּ־ יָֽהּ׃
BSA◂But it is weʼănachnûw [the living, us who are alive] who will blessbârak▸ [praise, honor] the LORDYâhh [Jah, Yehovah] both nowʻattâh and forevermoreʻad Hallelujahhâlal [praise the LORD, celebrate]
| Greek | English | Parsing |
|---|---|---|
| וַאֲנַ֤חְנוּ׀ | and we | Conjunction, pronoun |
| נְבָ֘רֵ֤ךְ | we will bless | Verb, Piel, imperfect first person common plural |
| יָ֗הּ | Yahweh | Noun proper masculine |
| מֵֽעַתָּ֥ה | from now | Preposition, adverb |
| וְעַד־ | and until | Conjunction, preposition |
| עוֹלָ֗ם | perpetuity | Noun common, masculine singular absolute |
| הַֽלְלוּ־ | praise | Verb, Piel, imperative second person masculine plural |
| יָֽהּ׃ | Yahweh | Noun proper masculine |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | But it is we who will bless the LORD, both now and forevermore. Hallelujah! |
| KJV | But we will bless the LORD from this time forth and for evermore. Praise the LORD. |
| ASV | But we will bless Jehovah From this time forth and for evermore. Praise ye Jehovah. |
| YLT | And we, we bless Jah, From henceforth, and unto the age. Praise ye Jah! |
| WEB | but we will bless Yah, from this time forward and forever more. Praise Yah! |
| BBE | But we will give praise to the Lord now and for ever. Praise be to the Lord. |
Where they part company is יָ֗הּ — see How Translations Differ.
One main clause with two phrases providing temporal context and an exclamation of praise.







8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectאֲנַחְנוּ
verbבָּרַךְ
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 115:18
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 — Praise from the Livinggenerated
Psalm 115:18 emphasizes the distinction between the living and the dead, asserting that it is the living who will bless the LORD. This verse serves as a declaration of praise that extends beyond the present moment, highlighting a commitment to worship both now and into eternity. The verses surrounding it reinforce the idea that true praise comes from those who are alive, contrasting with the silence of the dead, as noted in verse 17.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 113:2 | Blessed be the name of the LORD both now and forevermore. |
| 2 | Psalm 118:17–19 | I will not die, but I will live and proclaim what the LORD has done. |
| 3 | Psalm 145:2–21 | Every day I will bless You, and I will praise Your name forever and ever. |
| 4 | Daniel 2:20 | and declared: “Blessed be the name of God forever and ever, for wisdom and power belong to Him. |
| 5 | Revelation 5:13 | And I heard every creature in heaven and on earth and under the earth and in the sea, and all that is in them, saying: “To Him who sits on the throne and to the Lamb be praise and honor and glory and power forever and ever!” |
The Treasury of Scripture Knowledge — 5 references, hung on the phrase they belong to
The Key Word — נְבָ֘רֵ֤ךְ, ne.Va.Rekhgenerated
The verb נְבָ֘רֵ֤ךְ (nevarakh) is a Piel imperfect form meaning 'we will bless.' It is derived from the root בָּרַךְ (barak), which conveys the idea of kneeling in worship, and thus encompasses the meanings of praising and honoring God.
This verb indicates an action that the living community is committing to undertake. The use of the first-person plural emphasizes collective participation in the act of blessing the LORD, suggesting a communal expression of faith and devotion.
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 main verb נְבָ֘רֵ֤ךְ governs the sentence, with the subject אֲנַ֤חְנוּ and the object יָ֗הּ directly linked to it. The structure emphasizes the commitment of the living to bless the LORD.
The phrase מֵֽעַתָּ֥ה וְעַד־ עוֹלָ֗ם provides temporal context, indicating that this blessing is both immediate and eternal.
Septuagint Backgroundgenerated
The Septuagint translates נְבָ֘רֵ֤ךְ as εὐλογήσομεν (eulogēsomen), which carries the same meaning of blessing or praising. This choice aligns closely with the Hebrew intent, emphasizing the act of worship.
The use of ἡμεῖς (hēmeis) for אֲנַ֤חְנוּ reinforces the collective identity of the worshippers, similar to the Hebrew.
In plain words — the whole versegenerated
Psalm 115:18 states that the living will bless the LORD from now and forever. This verse highlights the importance of praise coming from those who are alive, contrasting with the silence of the dead. It emphasizes a commitment to worship God throughout all time.
Frequently Asked Questionsgenerated
To bless the LORD means to praise and honor Him, acknowledging His greatness and expressing gratitude for His goodness.
The psalmist emphasizes the living to highlight that true praise and worship can only come from those who are alive, contrasting with the dead who cannot offer praise.
Praising God both now and forever signifies a continuous commitment to worship and recognize His sovereignty throughout all of time.
This verse relates to the surrounding verses by reinforcing the theme of God's sovereignty and the importance of worship from the living, as seen in the context of blessings and praise.
Reflection Questionsgenerated
- In what ways can I actively bless the LORD in my daily life?
- How does understanding the distinction between the living and the dead affect my perspective on worship?
- What commitments can I make to ensure that my praise for God is ongoing?
- How can I encourage others to join in blessing the LORD?
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Psalms 115:18 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleBut we will bless the Lord from this time forth and for evermore,.... The Septuagint, Vulgate Latin, Ethiopic, and Arabic versions, render it, "we who are alive"; both in a corporeal and in a
Read John Gill on Psalms 115 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryBut we will bless the LORD from this time forth and for evermore. Praise the LORD.
Read Robert Jamieson on Psalms 115 →
Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleBut we will bless the Lord; but we hope for better things, that notwithstanding our present and urgent danger, yet thou wilt deliver us, and so give us occasion to bless thy name; whereby thou wilt have the praise and glory of our deliverance.
Read Matthew Poole on Psalms 115 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 115:18 But we will bless the LORD from this time forth and for evermore. Praise the LORD.Ver. 18. But we will bless the Lord] For if he lose his praise in us, he will lose it altogether; and so all things will come to nothing; quod absit.
Read John Trapp on Psalms 115 →
Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(17, 18) The connection of these verses with the rest of the psalm is far from plain. Why the psalmist should suddenly be struck with the dreadful thought that death broke the covenant relationship, and silenced prayer and praise, is not easy to see. Was the psalm first chanted after some victory? and was this suggested by the sight of the slain, who, though they had helped to win the triumph, could yet have no share in the praises that were ascending to Jehovah?
Read Charles John Ellicott on Psalms 115 →
AdamClarkeAdam Clarke's Commentary on the BibleVerse 18. But we will bless the Lord] Our fathers, who received so much from thy bounty, are dead, their tongues are silent in the grave; we are in their place, and wish to magnify thy name, for thou hast dealt bountifully with us. But grant us those farther blessings before we die which we so much need; and we will praise thee as living monuments of thy mercy, and the praise we begin now shall continue for ever and ever. The Targum, for "neither any that go down into silence," has "nor any that descend into the house of earthly sepulture," that is, the tomb. The Anglo-Saxon: [A.S.], neither all they that go down into hell. Nogh the dede sal loue the Lorde, ne al that lyghtes in hell. Old…
Read AdamClarke on Psalms 115 →
CambridgeThe Cambridge Bible for Schools and Colleges18. But we (emphatic), we the living (as the LXX adds), will bless Jah. Cp. Psalms 118:17; Isaiah 38:18 ff. for evermore] In the spirit of faith the congregation sees no limit to the continuance of its existence or to its tribute of praise. What in the O.T. is a national hope becomes in the N.T. a personal hope. The LXX and Jer. transfer the concluding Hallelujah to the beginning of Psalms 116.
Read Cambridge on Psalms 115 →
Albert Barnes1798–1870Barnes' Notes on the BibleBut we will bless the Lord ... - While life lasts; now and ever onward. Our lives are spared; and while those lives shall be continued they shall be spent in praise.
Read Albert Barnes on Psalms 115 →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
But it is we who will bless the LORD, both now and forevermore. Hallelujah!
but we will bless Yah, from this time forward and forever more. Praise Yah!
But it is we who will bless the LORD, both now and forevermore. Hallelujah!
But we will praise the Lord now and forevermore. Praise the Lord!
Tyndale line
But we will bless the LORD from this time forth and for evermore. Praise the LORD.
But we will bless Jehovah From this time forth and for evermore. Praise ye Jehovah.
But we will bless the LORD from this time forth and for evermore. Praise ye the LORD.
But we will bless the LORD from this time forth and for ever. Praise the LORD.
But we will prayse the Lord from henceforth and for euer. Prayse ye the Lord.
Strictly literal
But we will bless Jah from this time forth and for evermore. Hallelujah!
And we, we bless Jah, From henceforth, and unto the age. Praise ye Jah!
And we, we bless YAH, || From now on, and for all time. Praise YAH!
But as for us, we will bless the Lord from this time forth and for evermore. Hallelujah.
But we will bless Yahweh now and forevermore. Praise Yahweh.
Simplified
But we the living will always praise the Lord. Praise the Lord!
But we will give praise to the Lord now and for ever. Praise be to the Lord.
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 (MT) of Psalms 115:18 reads, "וַאֲנַ֤חְנוּ׀ נְבָ֘רֵ֤ךְ יָ֗הּ מֵֽעַתָּ֥ה וְעַד־ עוֹלָ֗ם הַֽלְלוּ־ יָֽהּ׃" which translates to, "But it is we who will bless the LORD, both now and forevermore. Hallelujah!" The Septuagint (LXX) has a word-by-word correspondence with the MT, matching 6 of the 8 words, but its sentence structure and articles differ. The Dead Sea Scrolls (4Q87 and 11Q8) contain fragments that align closely with the MT, with some words partially restored and others supplied by editors. Overall, the MT is supported by the LXX and the Dead Sea Scrolls, indicating a strong textual agreement across these ancient witnesses, despite minor variations in wording and structure.
וַאֲנַ֤חְנוּ׀ נְבָ֘רֵ֤ךְ יָ֗הּ מֵֽעַתָּ֥ה וְעַד־ עוֹלָ֗ם הַֽלְלוּ־ יָֽהּ׃
6 of the 8 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.
[ואנחנו] [נברך] [יה] [מעתה] ועד עולם הללו [יה]
2 words on the leather — 1 partly restored, 5 supplied entire by an editor.
[ואנחנו] [נברך] [יה] [מעתה] [ועד] עולם [הללו] [יה]
nothing on the leather here — 1 partly restored, 7 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 115:18
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.
אֲנַ֫חְנוּ (anachnuw) is the first-person plural pronoun meaning 'we' or 'ourselves.' It is used for emphasis and is derived from another Hebrew word, אֲנִי (ani), meaning 'I.' The entries consistently define it as a pronoun without significant disagreement.
אֲנַ֫חְנוּ, אֲנָ֑חְנוּ pron. 1pl. comm. we
base
H587 אֲנַ֫חְנוּ, אֲנָ֑חְנוּ we
587 'anachnuw an-akh'-noo
apparently from 595; we:--ourselves, us, we.
see HEBREW for 0595
אֲנַ֫חְנוּ (a.nach.nu) — we.
we (first pers. pl. -usually used for emphasis)
Conj | Pron — Conjunction · pronounHC/Pp1bp
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-Imperf-1cp — Verb · Piel · imperfect first person common pluralHVpi1cp
(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.…
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'
N-proper — Noun proper masculineHNpm
עַתָּ֫ה (attah) is an adverb of time meaning 'now.' It can also function as a conjunction or expletive, indicating immediacy or a current moment. The word is derived from a related term, עַת (att), and is used in various contexts to denote the present time.
עַתָּ֫ה 435, עָ֑֫תָּה, adv. of time, now
base
H6258 עַתָּ֫ה, עָ֑֫תָּה of time, now
6258 `attah at-taw'
from 6256; at this time, whether adverb, conjunction or
expletive:--henceforth, now, straightway, this time, whereas.
see HEBREW for 06256
עַתָּ֫ה (at.tah) — now.
1) now
1a) now
1b) in phrases
Prep | Adv — Preposition · adverbHR/D
עַד (ad) primarily functions as a preposition, adverb, or conjunction meaning 'until,' 'up to,' or 'as far as.' It can denote spatial, temporal, or degree-related contexts, such as 'even to' or 'while.' The entries indicate its use in poetry and in various combinations, but there is no significant disagreement among the lexicons regarding its meanings.
עַד, in poetry עֲדֵי prep. as far as, even to, up to, until, while
prep.
of space
Of time
Of degree
conj.
until
While
Of degree, to the point that, so that even (rare)
עַד לְ, a strengthened form for עַד. Thus
of space
Of time
Of degree
base
H5704 עַד, in poetry עֲדֵי as far as, even to, up to, until, while . prep. . of space
. Of time
. Of degree
. conj. . until
. While
. Of degree, to the point that, so that even (rare)
. עַד לְ, a strengthened form for עַד. Thus . of space
. Of time
. Of degree
5704 `ad ad
properly, the same as 5703 (used as a preposition, adverb or
conjunction; especially with a preposition); as far (or long,
or much) as, whether of space (even unto) or time (during,
while, until) or degree (equally with):--against, and, as,
at, before, by (that), even (to), for(-asmuch as),
(hither-)to, + how long, into, as long (much) as, (so) that,
till, toward, until, when, while, (+ as) yet.
see HEBREW for 05703
עַד (ad) — till.
prep
1) as far as, even to, until, up to, while, as far as
1a) of space
1a1) as far as, up to, even to
1b) in combination
1b1) from...as far as, both...and (with 'min' -from)
1c) of time
1c1) even to, until, unto, till, during, end
1d) of degree
1d1) even to, to the degree of, even like
conj
2) until, while, to the point that, so that even
Aramaic equivalent: ad (עַד "till" H5705)
Conj | Prep — Conjunction · prepositionHC/R
עוֹלָם (owlam) refers to concepts of long duration, antiquity, and futurity, encompassing meanings like eternity and perpetual existence. It is derived from a root meaning 'concealed' or 'the vanishing point.' The term is used to describe both ancient times and an indefinite future, indicating continuity and everlastingness.
עוֹלָם 439 n.m. long duration, antiquity, futurity
base
H5769 עוֹלָם long duration, antiquity, futurity
5769 `owlam o-lawm'
or lolam {o-lawm'}; from 5956; properly, concealed, i.e. the
vanishing point; generally, time out of mind (past or future),
i.e. (practically) eternity; frequentatively, adverbial
(especially with prepositional prefix) always:--alway(-s),
ancient (time), any more, continuance, eternal, (for,
(n-))ever(-lasting, -more, of old), lasting, long (time), (of)
old (time), perpetual, at any time, (beginning of the) world
(+ without end). Compare 5331, 5703.
see HEBREW for 05956
see HEBREW for 05331
see HEBREW for 05703
עוֹלָם (o.lam) — forever: enduring.
: enduring/eternal
1) long duration, antiquity, futurity, for ever, ever, everlasting, evermore, perpetual, old, ancient, world
1a) ancient time, long time (of past)
1b) (of future)
1b1) for ever, always
1b2) continuous existence, perpetual
1b3) everlasting, indefinite or unending future, eternity
עוֹלָם (o.lam) — Everlasting.
This name means long duration, everlasting, perpetual
Another name of ye.ho.vah (יהוה "LORD" H3068G)
עוֹלָם (o.lam) — forever: any time.
: any_time
1) long duration, antiquity, futurity, for ever, ever, everlasting, evermore, perpetual, old, ancient, world
1a) ancient time, long time (of past)
1b) (of future)
1b1) for ever, always
1b2) continuous existence, perpetual
1b3) everlasting, indefinite or unending future, eternity
עוֹלָם (o.lam) — forever: antiquity.
: old/ancient
HNcmsa — Noun common · masculine singular absoluteHNcmsa
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
