Psalms 117:1 — Word Study
WLCהַֽלְל֣וּ אֶת־ יְ֭הוָה כָּל־ גּוֹיִ֑ם שַׁ֝בְּח֗וּהוּ כָּל־ הָאֻמִּֽים׃
BSAPraisehâlal [extol, laud] the LORDYᵉhôvâh [Yehovah, the Lord of Israel] all youkôl [every one of] nationsgôwy [Gentiles, non-Hebrew peoples] Extol Himshâbach [praise, glorify] all youkôl [every one of] peoplesʼummah [people groups, communities]
| Greek | English | Parsing |
|---|---|---|
| הַֽלְל֣וּ | praise | Verb, Piel, imperative second person masculine plural |
| אֶת־ | the object marker | Particle |
| יְ֭הוָה | Yahweh | Noun proper |
| כָּל־ | O all | Noun common, masculine singular construct |
| גּוֹיִ֑ם | nations | Noun common, masculine plural absolute |
| שַׁ֝בְּח֗וּהוּ | extol him | Verb piel imperative second person masculine plural, suffix |
| כָּל־ | O all | Noun common, masculine singular construct |
| הָאֻמִּֽים׃ | the peoples | Particle, noun common masculine plural absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Praise the LORD, all you nations! Extol Him, all you peoples! |
| KJV | O praise the LORD, all ye nations: praise him, all ye people. |
| ASV | O praise Jehovah, all ye nations; Laud him, all ye peoples. |
| YLT | Praise Jehovah, all ye nations, Glorify Him, all ye peoples. |
| WEB | Praise Yahweh, all you nations! Extol him, all you peoples! |
| BBE | Let all the nations give praise to the Lord: let all the people give him praise. |
The translations agree on the imperative call to worship found in הַֽלְל֣וּ.
The verse consists of two main clauses, each calling for action, emphasizing the communal nature of worship.
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 117:1
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 All Nations to Praisegenerated
Psalm 117:1 invites all nations and peoples to join in praising the Lord, emphasizing the universal nature of worship. This call reflects the psalmist's desire for all of creation to recognize God's greatness and faithfulness, as further elaborated in Psalm 117:2, which speaks of His enduring love and faithfulness.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 66:1–4 | Make a joyful noise to God, all the earth! |
| 2 | Psalm 67:3 | Let the peoples praise You, O God; let all the peoples praise You. |
| 3 | Psalm 86:9 | All the nations You have made will come and bow before You, O Lord, and they will glorify Your name. |
| 4 | Isaiah 24:15–16 | Therefore glorify the LORD in the east. Extol the name of the LORD, the God of Israel in the islands of the sea. |
| 5 | Isaiah 42:10–12 | Sing to the LORD a new song— His praise from the ends of the earth— you who go down to the sea, and all that is in it, you islands, and all who dwell in them. |
The Treasury of Scripture Knowledge — 11 references, hung on the phrase they belong to
The Key Word — הַֽלְל֣וּ, ha.Lugenerated
The Hebrew word הָלַל (halal) is a verb in the Piel form, which often conveys the idea of praising or celebrating in a loud or clamorously foolish manner. It is built from a root that signifies shining or boasting, indicating a joyful and exuberant expression of praise.
In this verse, הַֽלְל֣וּ is an imperative, calling the nations to actively participate in worship. The psalmist uses this word to emphasize that praising God is a communal and joyful act, intended for all people, not just a select few.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, so the BSB is the wording every comparison below is made against.
Sentence Structuregenerated
The verse consists of two main clauses, both inviting action: the first calls the nations to praise, and the second calls the peoples to extol. The structure emphasizes the universality of the call to worship, with each clause reinforcing the importance of participation from all groups.
The verbs הַֽלְל֣וּ and שַׁ֝בְּח֗וּ serve as the focal points of the verse, directing the action towards the Lord, which is indicated by the object marker אֶת־. This grammatical structure highlights the imperative nature of the psalmist's message.
Septuagint Backgroundgenerated
The Septuagint translates הַֽלְל֣וּ as αἰνεῖτε (aineite), which also means to praise. This choice reflects a consistent understanding of the call to worship across translations.
The use of αὐτόν for הוּ in the LXX indicates a direct address to God, maintaining the focus on Him as the object of praise.
In plain words — the whole versegenerated
Psalm 117:1 calls on all nations and peoples to praise the Lord. It emphasizes that worship is for everyone, inviting all to join in the celebration of God's greatness.
Frequently Asked Questionsgenerated
To praise the Lord means to express admiration and reverence for Him, acknowledging His greatness and goodness.
The psalmist calls on all nations to emphasize that God's love and faithfulness extend beyond Israel to all peoples.
We can extol God through our words, songs, and actions, celebrating His attributes and deeds.
Praising God together as a community fosters unity and collective recognition of His greatness.
Reflection Questionsgenerated
- How can I actively participate in praising God in my community?
- What are some specific attributes of God that I can extol in my worship?
- In what ways can I encourage others to join in praising the Lord?
- How does understanding that all nations are called to worship affect my view of God's love?
The early church on this verse — how the Fathers read it
Early church fathers quoted this psalm to emphasize the universality of worship, reflecting on its call for all nations to praise God.
O praise the LORD, all ye nations: praise him, all ye people.Early Church Fathers on Psalms 117 →
Next comes, “And praise him highly, all you peoples.” High praise is the praise of all the faithful brought together as one; this is recognized to apply to the catholic church, which is gathered from various parts of the world.Early Church Fathers on Psalms 117 →
He added, “And the truth of the Lord remains forever.” Here “the truth” means “the Son of the Lord,” as he himself says, “I am the Way, the Truth, and the Life.” As the Arian (who is out of his mind) thinks,Early Church Fathers on Psalms 117 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Psalms 117:1 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleO praise the Lord, all ye nations,.... The Lord having chosen, and Christ having redeemed, some out of every kindred, tongue, people, and nation; and the Gospel being sent and preached to all
Read John Gill on Psalms 117 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryO praise the LORD, all ye nations: praise him, all ye people. Psalms 117:1-2 -Cf.
Read Robert Jamieson on Psalms 117 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BiblePsalms 117 THE This Psalm contains a prophecy of the calling of the Gentiles, as appears both from the matter of it, and from , where it is quoted to that purpose. An exhortation to all nations to praise God for his mercy and truth’ s sake. Acknowledge the true God, and serve him only, and cast away all your idols.
Read Matthew Poole on Psalms 117 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 117:1 O praise the LORD, all ye nations: praise him, all ye people.Ver. 1. O praise the Lord, all ye nations] viz. For Christ, that gift, John 4:10, that benefit, 1 Timothy 6:2, that desire of all nations, Haggai 2:7, that good tidings of great joy to all people, Luke 2:10, who are by him received into the glory of God, Romans 15:7; Romans 15:11, where the apostle thus applieth this Scripture; and the Jewish doctors confess that this short and sweet psalm is to be understood de beneficiis Messiae, of Christ and his benefits (Kimchi). Praise him, all ye people] Laudationibus commendate emn, so Tremellius rendereth it; praise him with a force, and, as it were, with a violence, with all…
Read John Trapp on Psalms 117 →Charles John Ellicott1819–1905Ellicott's Commentary for English ReadersCXVII.This, shortest of all the psalms, might well be called multum in parvo, for in its few words it contains, as St. Paul felt (Romans 15:11), the germ of the great doctrine of the universality of the Messianic kingdom. That it was intended for liturgical use there can be no doubt, and possibly it is only one of the many varieties of the Hebrew Doxology. What is also very noticeable, is the ground on which all the world is summoned to join in the praise of Jehovah—His covenant kindness and the fulfilment of His promises to Israel. The idea latent under this is shown in the second word rendered praise; properly, to soothe. The nations are imagined coming to make their peace with Israel’s…
Read Charles John Ellicott on Psalms 117 →AdamClarkeAdam Clarke's Commentary on the BiblePSALM CXVII The psalmist calls upon the nations of the world to praise the Lord for his mercy and kindness, and for the fulfilment of his promises, 1, 2. NOTES ON PSALM CXVII This is the shortest Psalm in the whole collection; it is written as a part of the preceding in thirty-two of Kennicott's and De Rossi's MSS., and is found thus printed in some ancient editions. The whole Psalm is omitted in one of Kennicott's and in two of De Rossi's MSS. It celebrates the redemption from the Babylonish captivity, the grand type of the redemption of the world by our Lord Jesus. The Syriac says: "It was spoken concerning Ananias and his followers when they came out of the furnace; but it also foretells…
Read AdamClarke on Psalms 117 →CambridgeThe Cambridge Bible for Schools and Colleges1. Praise Jehovah, all ye nations, Laud him all ye peoples. Two different words for praise are used.
Read Cambridge on Psalms 117 →Albert Barnes1798–1870Barnes' Notes on the BibleO praise the Lord, all ye nations - The idea is that God has a claim to universal worship, and that all the nations of the earth are under obligations to adore him as the true God.
Read Albert Barnes on Psalms 117 →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
Praise the LORD, all you nations! Extol Him, all you peoples!
Praise Yahweh, all you nations! Extol him, all you peoples!
Praise the LORD, all you nations! Extol Him, all you peoples!
Praise the Lord, all you nations! Applaud him, all you foreigners!
Tyndale line
O praise the LORD, all ye nations: praise him, all ye people.
O praise Jehovah, all ye nations; Laud him, all ye peoples.
O PRAISE the LORD, all ye nations; laud him, all ye peoples.
O praise the LORD, all ye nations: praise him, all ye people.
All nations, praise ye the Lord: all ye people, praise him.
Strictly literal
Praise Jehovah, all ye nations; laud him, all ye peoples;
Praise Jehovah, all ye nations, Glorify Him, all ye peoples.
Praise YHWH, all you nations, || Glorify Him, all you peoples!
Praise the Lord, all ye nations: praise him, all ye people.
Praise Yahweh, all you nations; exalt him, all you peoples.
From the Latin
Give praise to Lord, for he is good: for his mercy endureth for ever.
Simplified
Praise the Lord, all nations; everyone everywhere, praise how wonderful he is!
Let all the nations give praise to the Lord: let all the people give him praise.
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: הַֽלְל֣וּ אֶת־ יְ֭הוָה כָּל־ גּוֹיִ֑ם שַׁ֝בְּח֗וּהוּ כָּל־ הָאֻמִּֽים׃. The Septuagint aligns closely with this text, showing agreement in six of the eight words, though the word order differs.
הַֽלְל֣וּ אֶת־ יְ֭הוָה כָּל־ גּוֹיִ֑ם שַׁ֝בְּח֗וּהוּ כָּל־ הָאֻמִּֽים׃
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.
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 117:1
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
אֵת (eth) is primarily a grammatical marker in Hebrew, indicating the definite direct object of a verb. It is not translated into English and typically precedes nouns that are definite. The word is derived from a demonstrative sense of entity, related to the Hebrew word for 'self.' Its Aramaic equivalent is יָת (yat).
אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
base
H853 אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
853 'eth ayth
apparent contracted from 226 in the demonstrative sense of
entity; properly, self (but generally used to point out more
definitely the object of a verb or preposition, even or
namely):--(as such unrepresented in English).
see HEBREW for 0226
אֵת (et) — [Obj.].
sign of the definite direct object, not translated in English but generally preceding and indicating the accusative
Aramaic equivalent: yat (יָת "whom" H3487)
HTo — ParticleHTo
יְהֹוָה (ye.ho.vah) is the proper name of the God of Israel, often rendered as Jehovah or the Lord. It signifies the self-existent or eternal nature of God. The name is closely associated with the revelation to Moses in Exodus 3:12-15 and is used in conjunction with other terms to denote sacred places. Some scholars suggest it derives from a root meaning 'to bring into being.'
יהוה c. 6823 i.e. יַהְוֶה n.pr.dei Yahweh, the proper name of the God of Israel—(1. MT יְהֹוָה 6518 (Qr אֲדֹנָי), or יֱהֹוִה 305 (Qr אֱלֹהִים) 2. Many recent scholars explain יַהְוֶה as Hiph. of הוה (= היה) the one bringing into being, life-giver)
יהוה is not used by E in Gn, but is given Ex 3:12-15 as the name of the God who revealed Himself to Moses at Horeb
יהוה is used with אלהים and suffixes, especially in D
the phrase † אֲנִי יהוה is noteworthy
יהוה is also used with several predicates, to form sacred names of holy places of Yahweh
base
H3068 יהוה i.e. יַהְוֶה n. pr. dei Yahweh, the proper name of the God of Israel
3068 Yhovah yeh-ho-vaw'
from 1961; (the) self-Existent or Eternal; Jehovah, Jewish
national name of God:--Jehovah, the Lord. Compare 3050, 3069.
see HEBREW for 01961
see HEBREW for 03050
see HEBREW for 03069
יְהֹוָה (ye.ho.vah) — LORD.
Jehovah = "the existing One"
1) the proper name of the one true God
1a) unpronounced except with the vowel pointings of a.do.na (אֲדֹנָי "Lord" H0136)
יְהֹוָה (ye.ho.vah) — The Lord.
Another name of ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
יְהֹוָה (ye.ho.vah) — (Jerusalem of) the Lord.
Combined with ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
N-proper — Noun properHNpt
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)
N-ms — Noun common · masculine singular constructHNcmsc
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).
גּוֹי (goy) refers to a nation or people, often indicating non-Hebrew groups, but can also encompass descendants of Abraham and Israel. It may figuratively describe a swarm of locusts or animals. The plural form, גּוֹיִם (goyim), is noted as a proper noun referring to the people of Goim, specifically mentioned in Genesis 14:1.
גּוֹי 661 n.m. nation, people
base
גּוֹיִם n.pr.gent. Tid‛al king of Goim
base
H1471a גּוֹי nation, people H1471b גּוֹיִם n. pr. gent. Tid‛al king of Goim
1471 gowy go'-ee
rarely (shortened) goy {go'-ee}; apparently from the same
root as 1465 (in the sense of massing); a foreign nation;
hence, a Gentile; also (figuratively) a troop of animals, or a
flight of locusts:--Gentile, heathen, nation, people.
see HEBREW for 01465
גּוֹי (goy) — nation.
1) nation, people
1a) nation, people
1a1) usually of non-Hebrew people
1a2) of descendants of Abraham
1a3) of Israel
1b) of swarm of locusts, other animals (fig.)
גּוֹיִם (go.yim) — Goiim.
People descended from Goy(?), first mentioned at Gen.14.1
§ Goyim (Tidgal, king of)
גּוֹי (goy) — Gentile.
1) nation, people
1a) nation, people
1a1) usually of non-Hebrew people
1a2) of descendants of Abraham
1a3) of Israel
1b) of swarm of locusts, other animals (fig.)
1c) Goyim? = "nations"
Also named: ethnos (ἔθνος "Gentiles" G1484)
גּוֹי (goy) — (Harosheth)-hagoyim.
Goyim (Tidgal, king of)
Combined with cha.ro.shet (חֲרֹ֫שֶׁת "Harosheth" H2800)
N-mp — Noun common · masculine plural absoluteHNcmpa
na'-shunz.
See GENTILES; GOIIM; HEATHEN; TABLE OF NATIONS.
The Hebrew word שָׁבַח (shabach) is a primitive root that encompasses meanings related to both soothing and praising. It can refer to addressing someone in a loud tone, pacifying, or commending, particularly in a religious context. The entries indicate that it can also imply boasting in certain forms. Notably, the word appears in contexts involving both calming and glorifying.
[שָׁבַח] vb. Pi. soothe, still
Pi. he stilleth it
Hiph. stilling the roar of the seas.
base
[שָׁבַח] vb. Pi. laud, praise
Hithp. boast
base
H7623a שָׁבַח Pi. soothe, still H7623b שָׁבַח Pi. laud, praise
7623 shabach shaw-bakh'
a primitive root; properly, to address in a loud tone, i.e.
(specifically) loud; figuratively, to pacify (as if by
words):--commend, glory, keep in, praise, still, triumph.
שָׁבַח (sha.vach) — to soothe.
1) to soothe, still, stroke
1a) (Piel) to soothe, still
1b) (Hiphil) stilling (participle)
שָׁבַח (sha.vach) — to praise.
1) to laud, praise, commend
1a) (Piel)
1a1) to laud, praise (God)
1a2) to commend, congratulate (the dead)
1b) (Hithpael) to boast
Aramaic equivalent: she.vach (שְׁבַח "to praise" H7624)
V-Piel-Impv-2mp | Suff — Verb piel imperative second person masculine plural · suffixHVpv2mp/Sp3ms
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)
N-ms — Noun common · masculine singular constructHNcmsc
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).
אֻמָּה (ummah) refers to a community or collection of persons, encompassing meanings such as tribe and nation. It is derived from a root related to gathering, specifically linked to the concept of people. The term appears in contexts relating to groups within the Old Testament.
[אֻמָּה] n.f. tribe, people
base
H523 אֻמָּה tribe, people
523 'ummah oom-maw'
from the same as 517; a collection, i.e. community of
persons:--nation, people.
see HEBREW for 0517
אֻמָּה (um.mah) — people.
people, tribe, nation
Aramaic equivalent: um.mah (אֻמָּה "people" H0524)
Art | N-fp — Particle · noun common masculine plural absoluteHTd/Ncmpa