Psalms 147:1 — Word Study
WLCהַ֥לְלוּ יָ֨הּ׀ כִּי־ ט֭וֹב זַמְּרָ֣ה אֱלֹהֵ֑ינוּ כִּֽי־ נָ֝עִים נָאוָ֥ה תְהִלָּֽה׃
BSAHallelujahhâlal [praise the Lord] Howkîy good [it is]ṭôwb [beneficial, pleasant] to sing praiseszâmar [make music, celebrate] to our Godʼĕlôhîym [Elohim, the supreme Creator] howkîy pleasantnâʻîym [sweet, lovely] and lovelynâʼveh [beautiful, comely] to praise [Him]tᵉhillâh [give thanks, honor]
| Greek | English | Parsing |
|---|---|---|
| הַ֥לְלוּ | praise | Verb, Piel, imperative second person masculine plural |
| יָ֨הּ׀ | Yahweh | Noun proper masculine |
| כִּי־ | for | Particle |
| ט֭וֹב | [is] good | Adj |
| זַמְּרָ֣ה | to sing praises to | Verb, Piel, infinitive construct common |
| אֱלֹהֵ֑ינוּ | God our | Noun common masculine plural construct, suffix |
| כִּֽי־ | for | Particle |
| נָ֝עִים | [is] pleasant | Adj |
| נָאוָ֥ה | [is] fitting | Adj |
| תְהִלָּֽה׃ | praise | Noun common, feminine singular absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Hallelujah! How good it is to sing praises to our God, how pleasant and lovely to praise Him! |
| KJV | Praise ye the LORD: for it is good to sing praises unto our God; for it is pleasant; and praise is comely. |
| ASV | Praise ye Jehovah; For it is good to sing praises unto our God; For it is pleasant, and praise is comely. |
| YLT | Praise ye Jah! For [it is] good to praise our God, For pleasant — comely [is] praise. |
| WEB | Praise Yah, for it is good to sing praises to our God; for it is pleasant and fitting to praise him. |
| BBE | Give praise to the Lord; for it is good to make melody to our God; praise is pleasing and beautiful. |
Where they part company is נָאוָ֥ה — see How Translations Differ.
The main clause introduces the joyful call to praise, followed by a description of the act's pleasantness.







8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectתְּהִלָּה
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 147:1
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
Psalm 147:1 invites the faithful to express their joy and gratitude through singing praises to God. This verse highlights the beneficial and pleasant nature of worship, emphasizing that praising God is not only a duty but also a delight. The psalm continues to describe God's care for Jerusalem and His compassion for the brokenhearted, reinforcing the reasons for such praise.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 63:3–5 | Because Your loving devotion is better than life, my lips will glorify You. |
| 2 | Psalm 92:1 | It is good to praise the LORD, and to sing praises to Your name, O Most High, |
| 3 | Psalm 135:3 | Hallelujah, for the LORD is good; sing praises to His name, for it is lovely. |
| 4 | Psalm 33:1 | Rejoice in the LORD, O righteous ones; it is fitting for the upright to praise Him. |
| 5 | Psalm 42:4 | These things come to mind as I pour out my soul: how I walked with the multitude, leading the procession to the house of God with shouts of joy and praise. |
The Treasury of Scripture Knowledge — 8 references, hung on the phrase they belong to
The Key Word — הָלַל, Ha.lugenerated
The Hebrew word הָלַל (halal) is a verb in the Piel stem, indicating an imperative command to praise. It carries connotations of shining and celebrating, suggesting a vibrant, exuberant form of worship. The imperative form here addresses the community, urging them to engage actively in praise.
This word encompasses a range of meanings from boasting to foolishness, but in this context, it focuses on the joyful act of praising God, celebrating His goodness and majesty. It invites a communal response, reflecting the shared nature of worship.
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. The BSB has praise for הָלַל, and so do the KJV and ASV.
Where others part company with the BSB is the rendering of נָאוָ֥ה. The ASV, KJV, and others use comely, while the BBE opts for beautiful.
Sentence Structuregenerated
The sentence structure is composed of a main clause followed by two predicates that describe the subject. The finite verb הַ֥לְלוּ (praise) commands the action, while the predicates ט֭וֹב (good), נָעִים (pleasant), and נָאוָ֥ה (lovely) provide qualities of the act of praising.
The Hebrew word order emphasizes the act of praise first, highlighting its importance, followed by the attributes that make this act delightful.
Septuagint Backgroundgenerated
The Septuagint translates הָלַל as αλληλουια, which retains the call to praise but shifts the focus slightly to a more communal expression of worship. This choice reflects the Greek-speaking audience's familiarity with the term in liturgical contexts.
The Greek rendering does not provide a direct equivalent for נָאוָ֥ה, suggesting a potential broadening of meaning in the translation process, focusing more on the act of praise rather than its fitting nature.
In plain words — the whole versegenerated
Psalm 147:1 encourages everyone to praise God, emphasizing how good and pleasant it is to do so. This verse highlights the joy of worship and the beauty of praising the Lord.
Frequently Asked Questionsgenerated
To praise God means to express admiration and gratitude for His goodness and greatness, often through singing and joyful celebration.
Singing praises is seen as a beneficial and uplifting act that brings joy to both the singer and the one being praised, fostering a sense of community and connection with God.
Besides singing, praising God can include prayer, acts of service, sharing testimonies, and living a life that reflects His goodness.
This verse sets the tone for the psalm, which goes on to describe God's care for His people and His power in creation, reinforcing the reasons for worship and praise.
Reflection Questionsgenerated
- What are some ways I can express my praise to God in my daily life?
- How does understanding the meaning of praise enhance my worship experience?
- In what ways can I encourage others to join in praising God?
- What qualities of God inspire me to sing praises to Him?
The early church on this verse — how the Fathers read it
Augustine of Hippo comments on this verse, emphasizing its call to all nations to praise the Lord.
It is said to us, "Praise the Lord" [Psalms 147:1]. This is said to all nations, not to us alone.Early Church Fathers on Psalms 147 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Psalms 147:1 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BiblePraise ye the Lord,.... When he shall reign, as Kimchi connects this psalm with the preceding; the arguments used to engage men to this work are taken partly from the nature of it, as in the next
Read John Gill on Psalms 147 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryPraise ye the LORD: for it is good to sing praises unto our God; for it is pleasant; and praise is comely. The four psalms (and probably the preceding psalm, Psalms 146:1-10), 147-150, form one whole.
Read Robert Jamieson on Psalms 147 →
Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BiblePsalms 147 THE This Psalm may seem, from ,13, to have been composed by some holy prophet after the return of Israel from the Babylonish captivity. It containeth an ample celebration of God’ s praises, both for common mercies and for special favors. The prophet exhorteth the people to praise God for his care over his church, ; his wisdom and government over all, ; and for his salvation to the faith, ,20. It is good; it is acceptable to God, and greatly comfortable and beneficial to ourselves.
Read Matthew Poole on Psalms 147 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 147:1 Praise ye the LORD: for [it is] good to sing praises unto our God; for [it is] pleasant; [and] praise is comely.Ver. 1. It is good to sing praises] For, 1. Hereby we glorify God, Psalms 50:23, and so do him right; for he is the proper object of praises, worthy only to be praised, Psalms 18:32. Hereby we do good to ourselves, secure former favours, which else we forfeit, and procure further blessings, which else we forestall. Hereby also we make things good in themselves to become good to us. For it is pleasant] A very foretaste of eternal life; hence so many of David’ s psalms are eucharistical. And praise is comely] No fairer sight than to see God’ s altar covered with the…
Read John Trapp on Psalms 147 →
Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(1) Psalms 135:3 is plainly before the poet in this verse; and yet, since Psalms 33 is in other respects his model, it is extremely doubtful whether we ought to change the reading, so as to make a complete correspondence between the verses, or suppose that the alteration was intentional, in accordance with “praise is comely for the upright” in Psalms 33:1. (See Notes on both the passages; comp. also Psalms 92:1.)
Read Charles John Ellicott on Psalms 147 →
AdamClarkeAdam Clarke's Commentary on the BiblePSALM CXLVII The psalmist praises God for his goodness to Jerusalem, 1-3; shows his great mercy to them that trust in him, 4-6; he extols him for his mercies, and providential kindness, 7-11; for his defence of Jerusalem, 12-15; For his wonders in the seasons, 16-18; and his word unto Jacob, 19, 20. NOTES ON PSALM CXLVII This Psalm, which is without title in the Hebrew, Chaldee, and Vulgate, is attributed by the other Versions to Haggai and Zechariah. It was probably penned after the captivity, when the Jews were busily employed in rebuilding Jerusalem, as may be gathered from the second and thirteenth verses. It may be necessary to remark that all the Versions, except the Chaldee, divide…
Read AdamClarke on Psalms 147 →
CambridgeThe Cambridge Bible for Schools and Colleges1–6. Praise Jehovah, the restorer of Israel, the sovereign ruler of the world.
Read Cambridge on Psalms 147 →
Albert Barnes1798–1870Barnes' Notes on the BiblePraise ye the Lord - Hallelu-jah. See Psalms 146:1. For it is good to sing praises unto our God - See the notes at Psalms 92:1 : “It is a good thing to give thanks unto the Lord.” For it is pleasant
Read Albert Barnes on Psalms 147 →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! How good it is to sing praises to our God, how pleasant and lovely to praise Him!
Praise Yah, for it is good to sing praises to our God; for it is pleasant and fitting to praise him.
Hallelujah! How good it is to sing praises to our God, how pleasant and lovely to praise Him!
Praise the Lord, for it is good to sing praises to our God! Yes, praise is pleasant and appropriate!
Tyndale line
Praise ye the LORD: for it is good to sing praises unto our God; for it is pleasant; and praise is comely.
Praise ye Jehovah; For it is good to sing praises unto our God; For it is pleasant, and praise is comely.
Praise ye the LORD; for it is good to sing praises unto our God; for it is pleasant, and praise is comely.
Praise ye the LORD: for it is good to sing praises to our God; for it is pleasant; and praise is comely.
Praise ye the Lord, for it is good to sing vnto our God: for it is a pleasant thing, and praise is comely.
Strictly literal
Praise ye Jah! for it is good. Sing psalms of our God; for it is pleasant: praise is comely.
Praise ye Jah! For [it is] good to praise our God, For pleasant — comely [is] praise.
Praise YAH! For [it is] good to praise our God, || For pleasant—lovely [is] praise.
Hallelujah; for it is good to sing praises unto our God; for it is comely; [him] becometh praise.
Praise Yahweh, for it is good to sing praises to our God, it is pleasant, and praise is suitable.
From the Latin
Praise the Lord, O Jerusalem: praise thy God, O Sion.
Simplified
Praise the Lord, for it's good to sing praises to our God! Praise is wonderful and beautiful!
Give praise to the Lord; for it is good to make melody to our God; praise is pleasing and beautiful.
Word by word, the decisions they made
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 show agreement in the call to praise, though the Septuagint's word order differs. The Dead Sea Scrolls also align closely with the Masoretic Text, though some words are restored or supplied by editors, indicating minor textual variations.
הַ֥לְלוּ יָ֨הּ׀ כִּי־ ט֭וֹב זַמְּרָ֣ה אֱלֹהֵ֑ינוּ כִּֽי־ נָ֝עִים נָאוָ֥ה תְהִלָּֽה׃
6 of the 10 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.
[הללו] יה כי טוב זמר׳ה אלהי׳נו נאוה [זמר׳ה] אלהי׳נו נאוה נעים תהלה
8 words on the leather — 2 partly restored, 2 supplied entire by an editor.
[הללו] [יה] [כי] [טוב] [זמר׳ה] [אלוהי׳נו] [כי] [נעים] [נאוה] תהלה
nothing on the leather here — 1 partly restored, 9 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 147:1
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
כִּי (ki) is a conjunction primarily meaning 'that,' 'for,' or 'when.' It indicates causal relationships and can express conditions like 'if' or 'though.' The word is versatile, appearing in various contexts to convey certainty, exception, or concession. Notably, it can combine with other particles to modify its meaning, such as in the phrase כִּי אם־ (ki im), meaning 'that if.'
כִּי conj. that, for, when
that
Of time, when, of the past
elsewhere כִּי has a force approximating to if, though it usu. represents a case as more likely to occur than אִם
when or if, with a concessive force, i.e. though
Because, since
base
כִּי אם־
each part. retaining its independent force, and relating to a different clause:
that if
for if
(About 140 t.) the two particles being closely conjoined, and relating to the same clause—
limiting the prec. clause, except
the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
after an oath, surely
base
כִּי עַל כֵּן forasmuch as
base
H3588a כִּי that, for, when . that
. . Of time, when, of the past
. elsewhere כִּי has a force approximating to if, though it usu. represents a case as more likely to occur than אִם
. when or if, with a concessive force, i.e. though
. Because, since
H3588b כִּי אם־ . each part. retaining its independent force, and relating to a different clause: . that if
. for if
. (About 140 t.) the two particles being closely conjoined, and relating to the same clause— . limiting the prec. clause, except
. the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
. after an oath, surely
H3588c כִּי עַל כֵּן forasmuch as
3588 kiy kee
a primitive particle (the full form of the prepositional
prefix) indicating causal relations of all kinds, antecedent
or consequent; (by implication) very widely used as a relative
conjunction or adverb (as below); often largely modified by
other particles annexed:--and, + (forasmuch, inasmuch,
where-)as, assured(-ly), + but, certainly, doubtless, + else,
even, + except, for, how, (because, in, so, than) that, +
nevertheless, now, rightly, seeing, since, surely, then,
therefore, + (al- )though, + till, truly, + until, when,
whether, while, whom, yea, yet.
כִּי (ki) — for.
1) that, for, because, when, as though, as, because that, but, then, certainly, except, surely, since
1a) that
1a1) yea, indeed
1b) when (of time)
1b1) when, if, though (with a concessive force)
1c) because, since (causal connection)
1d) but (after negative)
1e) that if, for if, indeed if, for though, but if
1f) but rather, but
1g) except that
1h) only, nevertheless
1i) surely
1j) that is
1k) but if
1l) for though
1m) forasmuch as, for therefore
כִּי [אם] (ki im) — that if: except.
1) except if
1a) but if
1b) even though
כִּי [עַל כֵּן] (ki [al ken]) — for as that: since.
1) that, for, because, when, as though, as, because that, but, then, certainly, except, surely, since
1a) that
1a1) yea, indeed
1b) when (of time)
1b1) when, if, though (with a concessive force)
1c) because, since (causal connection)
1d) but (after negative)
Conj — ParticleHTc
for (ki (conjunction), le, from 'el (preposition), and various other words. In the New Testament also the words are various, chiefly gar, kai gar, hoti (conjunctions); anti apo eis dia (accusative), epi (dative and accusative), peri (genitive), pros (genitive and accusative), huper (genitive) (prepositions)): the English Revised Version and the American Standard Revised Version give in many cases more literal or more accurate renderings than those in the King James Version.
In the New Testament the most important preps. from a doctrinal point of view are anti, "face to face," "over against," "instead," "on behalf of," peri, "around," "about," "concerning," huper, "over," "on behalf of." The first has been claimed as stating the substitutionary nature of Christ's sacrifice as contrasted with huper and peri, more frequently used of it. But, although anti in the New Testament often means…
טוֹב (tov) is a Hebrew word meaning good or pleasant, encompassing a wide range of meanings from agreeable to the senses to ethical goodness. It can function as an adjective, noun, or adverb, referring to things like welfare, happiness, and prosperity. The feminine form, טוֹבָה (tovah), specifically denotes welfare or good things.
טוֹב adj. pleasant, agreeable, good
pleasant, agreeable to the senses
pleasant to the higher nature, giving pleasure, happiness, prosperity, and so agreeable, pleasing, well
good, excellent, of its kind
good, rich, valuable in estimation
good, appropriate, becoming
c. מִן compar. = better
of man's sensuous nature, glad, happy, prosperous
of man's intellectual nature, good understanding
good, kind, benign
good (ethical), right
base
טוֹב n.m. a good thing, benefit, welfare
welfare, prosperity, happiness
good things
good = benefit
moral good
base
טוֹבָה n.f. welfare, benefit, good things, good
welfare, prosperity, happiness
good things
bounty, good
base
H2896a טוֹב pleasant, agreeable, good . pleasant, agreeable to the senses
. pleasant to the higher nature, giving pleasure, happiness, prosperity, and so agreeable, pleasing, well
. good, excellent, of its kind
. good, rich, valuable in estimation
. good, appropriate, becoming
. c. מִן compar. =better
. of man's sensuous nature, glad, happy, prosperous
. of man's intellectual nature, good understanding
. good, kind, benign
. good (ethical), right
H2896b טוֹב a good thing, benefit, welfare H2896c טוֹבָה welfare, benefit, good things, good
2896 towb tobe
from 2895; good (as an adjective) in the widest sense; used
likewise as a noun, both in the masculine and the feminine,
the singular and the plural (good, a good or good thing, a
good man or woman; the good, goods or good things, good men or
women), also as an adverb (well):--beautiful, best, better,
bountiful, cheerful, at ease, X fair (word), (be in) favour,
fine, glad, good (deed, -lier, -liest, -ly, -ness, -s),
graciously, joyful, kindly, kindness, liketh (best), loving,
merry, X most, pleasant, + pleaseth, pleasure, precious,
prosperity, ready, sweet, wealth, welfare, (be) well
((-favoured)).
see HEBREW for 02895
טוֹב (tov) — pleasant.
adj
1) good, pleasant, agreeable
1a) pleasant, agreeable (to the senses)
1b) pleasant (to the higher nature)
1c) good, excellent (of its kind)
1d) good, rich, valuable in estimation
1e) good, appropriate, becoming
1f) better (comparative)
1g) glad, happy, prosperous (of man's sensuous nature)
1h) good understanding (of man's intellectual nature)
1i) good, kind, benign
1j) good, right (ethical)
Aramaic equivalent: tav (טָב "fine" H2869)
טוֹב (tov) — good.
1) a good thing, benefit, welfare
1a) welfare, prosperity, happiness
1b) good things (collective)
1c) good, benefit
1d) moral good
טוֹבָה (to.vah) — welfare.
1) welfare, benefit, good things
1a) welfare, prosperity, happiness
1b) good things (collective)
1c) bounty
Adj — AdjHAamsa
good (Tobh, Tubh, yaTabh; agathos, agathon, kalos, kalon): In English "good" is used in various senses, most of which are represented in the Bible.
(1) In the Old Testament the commonest word is Tobh, occurring very frequently and translated in a great variety of ways. Of the different shades of meaning, which frequently run into each other, the following may be distinguished:
(a) Possessing desirable qualities, beneficial, agreeable, e.g. "good for food" (Ge 2:9); "We will do thee good" (Nu 10:29); Who will show us any good?" (Ps 4:6); "good tidings of good" (Isa 52:7).
זָמַר (zamar) is a Hebrew verb meaning to sing or make music, particularly in praise of God. It is derived from a root that suggests touching the strings of a musical instrument. The word covers actions like singing, playing instruments, and celebrating through music. The Piel form specifically emphasizes making music in worship.
[זמר] vb. only Pi. make music in praise of God
base
H2167 זמר only Pi. make music in praise of God
2167 zamar zaw-mar'
a primitive root (perhaps ident. with 2168 through the idea
of striking with the fingers); properly, to touch the strings
or parts of a musical instrument, i.e. play upon it; to make
music, accompanied by the voice; hence to celebrate in song
and music:--give praise, sing forth praises, psalms.
see HEBREW for 02168
זָמַר (za.mar) — to sing.
1) to sing, sing praise, make music
1a) (Piel)
1a1) to make music, sing
1a2) to play a musical instrument
Aramaic equivalent: ze.mar (זְמָר "music" H2170)
V-Piel-Inf-a — Verb · Piel · infinitive construct commonHVpcc
אֱלֹהִים (elohiym) is a plural noun meaning 'gods' or 'God,' often referring to the supreme deity in the Old Testament. It encompasses divine beings, rulers, and judges, reflecting divine majesty and power. The term can also denote angels and is used in a superlative sense. Notably, it is sometimes combined with יהוה (YHWH), the personal name of God.
אֱלֹהִים 2570 n.m.pl.
pl. in number.
rulers, judges, either as divine representatives at sacred places or as reflecting divine majesty and power
divine ones, superhuman beings including God and angels
angels
gods
pl. intensive
god or goddess
godlike one
works of God, or things belongng to him
God
הָאֱלֹהִים the (true) God
אֱלֹהִים = God
base
H430 אֱלֹהִים n. m. pl. . pl. in number. . rulers, judges, either asdivine representatives at sacred places or as reflecting divine majesty and power
. divine ones, superhuman beings including God and angels
. angels
. gods
. pl. intensive . god or goddess
. godlike one
. works of God, or things belongng to him
. God
. הָאֱלֹהִים the (true) God
. אֱלֹהִים = God
430 'elohiym el-o-heem'
plural of 433; gods in the ordinary sense; but specifically
used (in the plural thus, especially with the article) of the
supreme God; occasionally applied by way of deference to
magistrates; and sometimes as a superlative:--angels, X
exceeding, God (gods)(-dess, -ly), X (very) great, judges, X
mighty.
see HEBREW for 0433
אֱלֹהִים (e.lo.him) — God.
This name means "gods" (plural intensive-singular meaning), "God"
Another name of ye.ho.vah (יהוה "LORD" H3068G)
אֱלֹהִים (e.lo.him) — (LORD)-Elohe.
Combined with ye.ho.vah (יהוה "LORD" H3068)
אֱלֹהִים (e.lo.him) — (Gibeath)-elohim.
Combined with giv.ah (גִּבְעָה "Gibeath" H1389)
N-mp | Suff — Noun common masculine plural construct · suffixHNcmpc/Sp1bp
כִּי (ki) is a conjunction primarily meaning 'that,' 'for,' or 'when.' It indicates causal relationships and can express conditions like 'if' or 'though.' The word is versatile, appearing in various contexts to convey certainty, exception, or concession. Notably, it can combine with other particles to modify its meaning, such as in the phrase כִּי אם־ (ki im), meaning 'that if.'
כִּי conj. that, for, when
that
Of time, when, of the past
elsewhere כִּי has a force approximating to if, though it usu. represents a case as more likely to occur than אִם
when or if, with a concessive force, i.e. though
Because, since
base
כִּי אם־
each part. retaining its independent force, and relating to a different clause:
that if
for if
(About 140 t.) the two particles being closely conjoined, and relating to the same clause—
limiting the prec. clause, except
the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
after an oath, surely
base
כִּי עַל כֵּן forasmuch as
base
H3588a כִּי that, for, when . that
. . Of time, when, of the past
. elsewhere כִּי has a force approximating to if, though it usu. represents a case as more likely to occur than אִם
. when or if, with a concessive force, i.e. though
. Because, since
H3588b כִּי אם־ . each part. retaining its independent force, and relating to a different clause: . that if
. for if
. (About 140 t.) the two particles being closely conjoined, and relating to the same clause— . limiting the prec. clause, except
. the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
. after an oath, surely
H3588c כִּי עַל כֵּן forasmuch as
3588 kiy kee
a primitive particle (the full form of the prepositional
prefix) indicating causal relations of all kinds, antecedent
or consequent; (by implication) very widely used as a relative
conjunction or adverb (as below); often largely modified by
other particles annexed:--and, + (forasmuch, inasmuch,
where-)as, assured(-ly), + but, certainly, doubtless, + else,
even, + except, for, how, (because, in, so, than) that, +
nevertheless, now, rightly, seeing, since, surely, then,
therefore, + (al- )though, + till, truly, + until, when,
whether, while, whom, yea, yet.
כִּי (ki) — for.
1) that, for, because, when, as though, as, because that, but, then, certainly, except, surely, since
1a) that
1a1) yea, indeed
1b) when (of time)
1b1) when, if, though (with a concessive force)
1c) because, since (causal connection)
1d) but (after negative)
1e) that if, for if, indeed if, for though, but if
1f) but rather, but
1g) except that
1h) only, nevertheless
1i) surely
1j) that is
1k) but if
1l) for though
1m) forasmuch as, for therefore
כִּי [אם] (ki im) — that if: except.
1) except if
1a) but if
1b) even though
כִּי [עַל כֵּן] (ki [al ken]) — for as that: since.
1) that, for, because, when, as though, as, because that, but, then, certainly, except, surely, since
1a) that
1a1) yea, indeed
1b) when (of time)
1b1) when, if, though (with a concessive force)
1c) because, since (causal connection)
1d) but (after negative)
Conj — ParticleHTc
for (ki (conjunction), le, from 'el (preposition), and various other words. In the New Testament also the words are various, chiefly gar, kai gar, hoti (conjunctions); anti apo eis dia (accusative), epi (dative and accusative), peri (genitive), pros (genitive and accusative), huper (genitive) (prepositions)): the English Revised Version and the American Standard Revised Version give in many cases more literal or more accurate renderings than those in the King James Version.
In the New Testament the most important preps. from a doctrinal point of view are anti, "face to face," "over against," "instead," "on behalf of," peri, "around," "about," "concerning," huper, "over," "on behalf of." The first has been claimed as stating the substitutionary nature of Christ's sacrifice as contrasted with huper and peri, more frequently used of it. But, although anti in the New Testament often means…
נָעִים (na`iym) means pleasant or delightful, covering both objective and subjective senses, as well as being associated with sweetness and beauty. It may also refer to musical qualities, suggesting something that is sweetly sounding or singing. The word is built from a root that implies delightfulness in various contexts.
נָעִים adj. pleasant, delightful (poet.)
base
נָעִים adj. perh. singing, sweetly sounding, musical
base
H5273a נָעִים pleasant, delightful H5273b נָעִים perh. singing, sweetly sounding, musical
5273 na`iym naw-eem'
from 5276; delightful (objective or subjective, literal or
figurative):--pleasant(-ure), sweet.
see HEBREW for 05276
נָעִים (na.im) — pleasant.
1) pleasant, delightful, sweet, lovely, agreeable
1a) delightful
1b) lovely, beautiful (physical)
נָעִים (na.im) — musical.
singing, sweetly sounding, musical
Adj — AdjHAamsa
נָאוֶה (na'veh) is an adjective meaning suitable, beautiful, or comely. It conveys a sense of attractiveness or appropriateness in appearance. The word is derived from roots that suggest beauty and suitability, but the lexicons do not provide specific verse references or significant disagreements.
נָאוֶה adj. comely, seemly
base
H5000 נָאוֶה
5000 na'veh naw-veh'
from 4998 or 5116; suitable, or beautiful:--becometh,
comely, seemly.
see HEBREW for 04998
see HEBREW for 05116
נָאוֶה (na.eh) — lovely.
1) comely, beautiful, seemly
1a) comely, beautiful
1b) seemly
Adj — AdjHAafsa
The Hebrew word תְּהִלָּה (*tehillah*) means praise, specifically in the form of a song or hymn. It encompasses acts of adoration and thanksgiving directed towards God, as well as general public praise and the qualities of God that warrant such praise. The word is derived from a root meaning to laud.
תְּהִלָּה n.f. praise, song of praise
praise, adoration, thanksgiving, paid to י׳
the act of general, public, praise
praise-song, as title
qualities, deeds, etc., of י׳, demanding praise
renown, fame, glory
base
H8416 תְּהִלָּה praise, song of praise . praise, adoration, thanksgiving, paid to י׳
. the act of general, public, praise
. praise-song, as title
. qualities, deeds, etc., of י׳, demanding praise
. renown, fame, glory
8416 thillah teh-hil-law'
from 1984; laudation; specifically (concretely) a
hymn:--praise.
see HEBREW for 01984
תְּהִלָּה (te.hil.lah) — praise.
1) praise, song or hymn of praise
1a) praise, adoration, thanksgiving (paid to God)
1b) act of general or public praise
1c) praise-song (as title)
1d) praise (demanded by qualities or deeds or attributes of God)
1e) renown, fame, glory
1e1) of Damascus, God
1e2) object of praise, possessor of renown (fig)
N-fs — Noun common · feminine singular absoluteHNcfsa
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
