Psalms 116:17 — Word Study
WLCלְֽךָ־ אֶ֭זְבַּח זֶ֣בַח תּוֹדָ֑ה וּבְשֵׁ֖ם יְהוָ֣ה אֶקְרָֽא׃
BSAI will offerzâbach▸ [sacrifice, give as an act of worship] a sacrificezebach [offering, gift to God] of thanksgivingtôwdâh [praise, gratitude] and callqârâʼ▸ [cry out, invoke] on the nameshêm [character, reputation] of the LORDYᵉhôvâh [Yehovah, the Lord of all]
| Greek | English | Parsing |
|---|---|---|
| לְֽךָ־ | to you | Preposition, suffix |
| אֶ֭זְבַּח | I will sacrifice | Verb, Qal, imperfect first person common singular |
| זֶ֣בַח | a sacrifice of | Noun common, masculine singular construct |
| תּוֹדָ֑ה | thanksgiving | Noun common, feminine singular absolute |
| וּבְשֵׁ֖ם | and on [the] name of | Conjunction, preposition, noun common masculine singular construct |
| יְהוָ֣ה | Yahweh | Noun proper |
| אֶקְרָֽא׃ | I will call | Verb, Qal, imperfect first person common singular |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | I will offer to You a sacrifice of thanksgiving and call on the name of the LORD. |
| KJV | I will offer to thee the sacrifice of thanksgiving, and will call upon the name of the LORD. |
| ASV | I will offer to thee the sacrifice of thanksgiving, And will call upon the name of Jehovah. |
| YLT | To Thee I sacrifice a sacrifice of thanks, And in the name of Jehovah I call. |
| WEB | I will offer to you the sacrifice of thanksgiving, and will call on Yahweh’s name. |
| BBE | I will give an offering of praise to you, and make my prayer in the name of the Lord. |
Where they part company is תּוֹדָה — see How Translations Differ.
The verse contains two main clauses connected by 'and', with additional phrases providing context for the actions.
7 commentators on this verse
Gill, Jamieson, Trapp, AdamClarke & more — read them ›
clause
verbזָבַח
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 116:17
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 Declaration of Thanksgivinggenerated
Psalm 116:17 is a declaration where the psalmist vows to offer a sacrifice of thanksgiving to God, highlighting the importance of gratitude in worship. This verse emphasizes the connection between thankfulness and the act of calling upon the name of the LORD, reflecting a deep relationship with God. The surrounding verses further illustrate the psalmist's commitment to fulfill his vows in the presence of God's people, reinforcing the communal aspect of worship.
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 107:22 | Let them offer sacrifices of thanksgiving and declare His works with rejoicing. |
| 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 | Psalm 116:13 | I will lift the cup of salvation and call on the name of the LORD. |
The Treasury of Scripture Knowledge — 6 references, hung on the phrase they belong to
The Key Word — אֶ֭זְבַּח, 'Ez.bachgenerated
The verb זָבַח (zavach) means 'to sacrifice' and is a primitive root that indicates the act of slaughtering an animal as a religious offering. In this context, it signifies a personal commitment to worship through the act of sacrifice.
This verb is in the imperfect tense, indicating an ongoing or future action, which shows the psalmist's intention to engage in worship actively. The use of this word underscores the importance of sacrificial acts in the expression of gratitude to God.
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 finite verbs אֶ֭זְבַּח (I will sacrifice) and אֶקְרָֽא (I will call) govern the verse, indicating the actions of the psalmist. The structure emphasizes the psalmist's intent to both offer a sacrifice and invoke the name of the LORD.
The verse is constructed with a main clause followed by prepositional phrases that elaborate on the nature of the sacrifice and the invocation, reflecting a typical Hebrew poetic structure that balances action with purpose.
Septuagint Backgroundgenerated
In the Septuagint, the Hebrew אֶ֭זְבַּח is rendered as θύσω (thyso), which also means 'to sacrifice.' This choice reflects a direct translation that maintains the sacrificial theme.
The term αἰνέσεως is used for תּוֹדָה, indicating a broader interpretation of thanksgiving that encompasses praise, aligning with the liturgical context of the psalm.
In plain words — the whole versegenerated
Psalm 116:17 expresses the psalmist's commitment to offer a sacrifice of thanksgiving to God and to call upon His name. This highlights the importance of gratitude in worship and the relationship between the individual and the community in honoring God.
Frequently Asked Questionsgenerated
Offering a sacrifice of thanksgiving means to express gratitude to God through a ceremonial act, often involving an animal sacrifice, as a way to honor Him for His blessings.
Calling on the name of the LORD signifies invoking His presence and power, acknowledging His authority and character in the act of worship.
This verse emphasizes the psalmist's intention to fulfill his vows publicly, indicating that worship and thanksgiving are not only personal but also communal acts shared with God's people.
Thanksgiving in worship reflects an acknowledgment of God's goodness and mercy, fostering a deeper relationship with Him and encouraging a spirit of gratitude among the community.
Reflection Questionsgenerated
- In what ways can I express my gratitude to God in my daily life?
- How does the act of worship deepen my relationship with God?
- What sacrifices am I willing to make to show my thankfulness to God?
- How can I encourage others in my community to express their gratitude to God?
The early church on this verse — how the Fathers read it
Early church fathers have commented on this verse, highlighting its significance in the context of worship and thanksgiving.
It is for this raisin that to you I will sacrifice [Psalms 115.8] neither quadrupeds with the hoof dividd who chew the cud, nor clan birds, nor fine flour mid with oil, nor pure frankincense, nor the incense of the mixture.Early Church Fathers on Psalms 116 →
"I will offer to You the sacrifice of praise" [Psalms 116:17].Early Church Fathers on Psalms 116 →
My God, let me be thankful as I remember and acknowledge all your mercies. Let my whole self be steeped in love of you and all my being cry, "Lord, there is none like you!" "You have broken the chains that bound me;Early Church Fathers on Psalms 116 →
Commentators on this verse — 7 expositors, verse by verse
Each of these wrote on Psalms 116:17 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleI will offer to thee the sacrifice of thanksgiving,.... For deliverance from afflictions and death; for loosing his bonds, in every sense; for all mercies, temporal and spiritual; see Romans 6:17;
Read John Gill on Psalms 116 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryI will offer to thee the sacrifice of thanksgiving, and will call upon the name of the LORD. No JFB commentary on this verse.
Read Robert Jamieson on Psalms 116 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 116:17 I will offer to thee the sacrifice of thanksgiving, and will call upon the name of the LORD.Ver. 17. I will offer to thee, &c.] I will perform to thee not ceremonial service only, but moral and spiritual; such as thou shalt accept through Christ, Colossians 3:17. And will call, &c.] See Psalms 116:13.
Read John Trapp on Psalms 116 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 17. I will offer to thee] As it is most probable that this Psalm celebrates the deliverance from Babylon, it is no wonder that we find the psalmist so intent on performing the rites of his religion in the temple at Jerusalem, which had been burnt with fire, and was now reviving out of its ruins, the temple service having been wholly interrupted for nearly four-score years.
Read AdamClarke on Psalms 116 →CambridgeThe Cambridge Bible for Schools and Colleges17. Unto thee will I offer … and proclaim the name of Jehovah, as Psalms 116:13. sacrifice of thanksgiving] See Leviticus 7:11 ff.
Read Cambridge on Psalms 116 →Albert Barnes1798–1870Barnes' Notes on the BibleI will offer to thee the sacrifice of thanksgiving - I will publicly thank and praise thee. See the notes at Psalms 107:22. And will call upon the name of the Lord - Will worship and praise the Lord.
Read Albert Barnes on Psalms 116 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible17, 18. These verses clearly show that the occasion of the psalm was one of public thanksgiving and sacrifice after a great deliverance.
Read Daniel Denison Whedon on Psalms 116 →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
I will offer to You a sacrifice of thanksgiving and call on the name of the LORD.
I will offer to you the sacrifice of thanksgiving, and will call on Yahweh’s name.
I will offer to You a sacrifice of thanksgiving and call on the name of the LORD.
I will present a thank offering to you, and call on the name of the Lord.
Tyndale line
I will offer to thee the sacrifice of thanksgiving, and will call upon the name of the LORD.
I will offer to thee the sacrifice of thanksgiving, And will call upon the name of Jehovah.
I will offer to thee the sacrifice of thanksgiving, and will call upon the name of the LORD.
I will offer to thee the sacrifice of thanksgiving, and will call upon the name of the LORD.
I will offer to thee a sacrifice of prayse, and will call vpon the Name of the Lord.
Strictly literal
I will offer to thee the sacrifice of thanksgiving, and will call upon the name of Jehovah.
To Thee I sacrifice a sacrifice of thanks, And in the name of Jehovah I call.
I sacrifice a sacrifice of thanks to You, || And in the Name of YHWH I call.
Unto thee will I offer the sacrifice of thanksgiving, and on the name of the Lord will I call.
I will offer to you the sacrifice of thanksgiving and will call on the name of Yahweh.
Simplified
I will offer a sacrifice of thanksgiving to you and I will worship you.
I will give an offering of praise to you, and make my prayer in the name of 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 reads: לְֽךָ־ אֶ֭זְבַּח זֶ֣בַח תּוֹדָ֑ה וּבְשֵׁ֖ם יְהוָ֣ה אֶקְרָֽא׃, which translates to 'I will offer to You a sacrifice of thanksgiving and call on the name of the LORD.' The Septuagint has a partial correspondence with the Masoretic Text, matching 4 of the 7 words, but presents them in a different order and structure. The Dead Sea Scrolls (4Q84) contain two words that are intact, while two others are partially restored and three are supplied by an editor, indicating some variation in preservation. Overall, the Masoretic Text is the most complete and coherent witness for this verse, while the other texts show some agreement but also differences in wording and completeness.
לְֽךָ־ אֶ֭זְבַּח זֶ֣בַח תּוֹדָ֑ה וּבְשֵׁ֖ם יְהוָ֣ה אֶקְרָֽא׃
4 of the 7 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.
[ל׳ך] [אזבח] זבח תודה [ובשם] יהוה אקרא
2 words on the leather — 2 partly restored, 3 supplied entire by an editor.
Four traditions, not one. “On the leather” means the letters physically survive on the scroll, as against letters an editor has supplied to fill a hole in it — a restoration is a scholar’s reading, not a reading of the manuscript. Words in [square brackets] are supplied; the notes count them apart from what survives.
The map of this verse — what each word keeps company with
This is a map of two things, both counted rather than judged. Company kept: which words stand within three words of each of these, anywhere in the Hebrew Bible — the thicker the line, the more often the pair meet compared with chance. Built from: the words a word is made out of, taken from its own Strong’s entry. It is not a map of meaning: nothing here claims two words mean the same thing. Click any circle to see the numbers behind it.
Lexicons — every word in Psalms 116:17
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.
ךָּ (ka) — you.
Personal object pronoun - suffix for propositions and verbs without an object: 2nd person masculine singular
HR/Sp2ms — Preposition · suffixHR/Sp2ms
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)
V-Qal-Imperf-1cs — Verb · Qal · imperfect first person common singularHVqi1cs
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-ms — Noun common · masculine singular constructHNcmsc
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
שֵׁם (shem) means 'name' and encompasses various meanings such as reputation, fame, and glory. It can refer to the designation of God and is often associated with memorials or monuments. The word is built from a primitive root and highlights individuality and honor. There is a mention of its use in relation to false gods, which is forbidden.
שֵׁם 864 n.m. name (√ unknown)
of river, beasts, city, i.e. exact designation of it
usu. of pers.
= reputation
esp. as giving a man a kind of posthumous life, esp. in his sons
name, as designation of God
of false gods, use forbidden
= memorial, monument
base
H8034 שֵׁם name (√ unknown)
8034 shem shame
a primitive word (perhaps rather from 7760 through the idea
of definite and conspicuous position; compare 8064); an
appellation, as a mark or memorial of individuality; by
implication honor, authority, character:--+ base,
(in-)fame(-ous), named(-d), renown, report.
see HEBREW for 07760
see HEBREW for 08064
שֵׁם (shem) — name.
1) name
1a) name
1b) reputation, fame, glory
1c) the Name (as designation of God)
1d) memorial, monument
Aramaic equivalent: shum (שֻׁם "name" H8036)
Conj | Prep | N-ms — Conjunction · preposition · noun common masculine singular constructHC/R/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…
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
The Hebrew word קָרָא (qara') is a primitive root meaning to call, proclaim, or read. It encompasses a range of actions including calling out, crying for help, reading aloud, and summoning. The word can also imply being called or named in various contexts. There are no significant disagreements among the lexicons regarding its meanings.
קָרָא 724 vb. call, proclaim, read
Qal
call, cry, utter a loud sound
call, cry
call unto some one
cry for help
proclaim
read aloud
read to oneself
summon
call = name
Niph.
reflex.
pass. be called
Pu. be called
base
H7121 קָרָא call, proclaim, read .. . call, cry, utter a loud sound
. call, cry
. . call unto some one
. cry for help
. proclaim
. . read aloud
. read to oneself
. summon
. call = name
. . reflex.
. pass. be called
. be called
7121 qara' kaw-raw'
a primitive root (rather identical with 7122 through the idea
of accosting a person met); to call out to (i.e. properly,
address by name, but used in a wide variety of
applications):--bewray (self), that are bidden, call (for,
forth, self, upon), cry (unto), (be) famous, guest, invite,
mention, (give) name, preach, (make) proclaim(- ation),
pronounce, publish, read, renowned, say.
see HEBREW for 07122
קָרָא (qa.ra) — to call: call to.
: call_to/invite/entreat
1) to call, call out, recite, read, cry out, proclaim
1a) (Qal)
1a1) to call, cry, utter a loud sound
1a2) to call unto, cry (for help), call (with name of God)
1a3) to proclaim
1a4) to read aloud, read (to oneself), read
1a5) to summon, invite, call for, call and commission, appoint, call and endow
1a6) to call, name, give name to, call by
1b) (Niphal)
1b1) to call oneself
1b2) to be called, be proclaimed, be read aloud, be summoned, be named
1c) (Pual) to be called, be named, be called out, be chosen
קָרָא (qa.ra) — to call: call by.
: call_by/name
1) to call, call out, recite, read, cry out, proclaim
1a) (Qal)
1a1) to call, cry, utter a loud sound
1a2) to call unto, cry (for help), call (with name of God)
1a3) to proclaim
1a4) to read aloud, read (to oneself), read
V-Qal-Imperf-1cs — Verb · Qal · imperfect first person common singularHVqi1cs
Call
(1.) To cry for help, hence to pray (Gen. 4:26). Thus men are said to “call upon the name of the Lord” (Acts 2:21; 7:59; 9:14; Rom. 10:12; 1 Cor. 1:2).
(2.) God calls with respect to men when he designates them to some special office (Ex. 31:2; Isa. 22:20; Acts 13:2), and when he invites them to accept his offered grace (Matt. 9:13; 11:28; 22:4).