Psalms 149:1 — Word Study
WLCהַ֥לְלוּ יָ֨הּ׀ שִׁ֣ירוּ לַֽ֭יהוָה שִׁ֣יר חָדָ֑שׁ תְּ֝הִלָּת֗וֹ בִּקְהַ֥ל חֲסִידִֽים׃
BSAHallelujahhâlal [praise the Lord] Singshîyr [make music, chant] to the LORDYᵉhôvâh [Yehovah, the covenant God] a newchâdâsh [fresh, recently created] songshîyr His praisetᵉhillâh [a hymn of worship] in the assemblyqâhâl [congregation, gathering] of the godlychâçîyd [pious, holy ones, saints]
| Greek | English | Parsing |
|---|---|---|
| הַ֥לְלוּ | praise | Verb, Piel, imperative second person masculine plural |
| יָ֨הּ׀ | Yahweh | Noun proper masculine |
| שִׁ֣ירוּ | sing | Verb, Qal, imperative second person masculine plural |
| לַֽ֭יהוָה | to Yahweh | Preposition, noun proper |
| שִׁ֣יר | a song | Noun common, masculine singular absolute |
| חָדָ֑שׁ | new | Adj |
| תְּ֝הִלָּת֗וֹ | praise his | Noun common feminine singular construct, suffix |
| בִּקְהַ֥ל | in [the] assembly of | Preposition, noun common masculine singular construct |
| חֲסִידִֽים׃ | faithful [people] | Adj |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Hallelujah! Sing to the LORD a new song— His praise in the assembly of the godly. |
| KJV | Praise ye the LORD. Sing unto the LORD a new song, and his praise in the congregation of saints. |
| ASV | Praise ye Jehovah. Sing unto Jehovah a new song, And his praise in the assembly of the saints. |
| YLT | Praise ye Jah! Sing ye to Jehovah a new song, His praise in an assembly of saints. |
| WEB | Praise Yahweh! Sing to Yahweh a new song, his praise in the assembly of the saints. |
| BBE | Let the Lord be praised. Make a new song to the Lord, let his praise be in the meeting of his saints. |
Where they part company is חֲסִידִֽים — see How Translations Differ.
The main clause is a call to action, followed by a prepositional phrase that specifies the context of the praise.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbהָלַל
The sentence as the grammar sees it Open the tree ›
Every word here is used elsewhere in the Old Testament.
Bars are logarithmic — אֵת, the commonest word in the Hebrew Bible, stands about 11,000 times, so a linear scale would leave everything else invisible. Click a row to open that word.
Deep Study — Psalms 149:1
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 Worshipgenerated
Psalm 149:1 invites the faithful to engage in worship through song, emphasizing the importance of praising the LORD in the assembly. This psalm encourages the people of Israel to rejoice in their relationship with God, celebrating His works and attributes in a communal setting, as seen in the surrounding verses that further elaborate on the joy and celebration in worship.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 148:1 | Hallelujah! Praise the LORD from the heavens; praise Him in the highest places. |
| 2 | Psalm 33:3 | Sing to Him a new song; play skillfully with a shout of joy. |
| 3 | Psalm 96:1 | Sing to the LORD a new song; sing to the LORD, all the earth. |
| 4 | Psalm 98:1 | Sing to the LORD a new song, for He has done wonders; His right hand and holy arm have gained Him the victory. |
| 5 | Psalm 144:9 | I will sing to You a new song, O God; on a harp of ten strings I will make music to You— |
The Treasury of Scripture Knowledge — 13 references, hung on the phrase they belong to
The Key Word — חֲסִידִֽים, cha.si.Dimgenerated
The word חֲסִידִֽים (cha.si.Dim) refers to those who are pious or faithful, embodying a devotion to God. It is derived from a root that emphasizes kindness and religious devotion, often associated with the qualities of saints or holy ones.
In this verse, it highlights the community aspect of worship, as it is in the assembly of the hassidim that the new song of praise is sung. The term suggests that these individuals are not just worshippers but are characterized by their faithfulness and commitment to living according to God's will.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, which uses godly to translate חֲסִידִֽים. Other versions, including the KJV and ASV, render it as saints, emphasizing the holiness of the assembly.
Where they differ is in the translation of חֲסִידִֽים — the BSB opts for godly, while several others choose saints (ASV, KJV) or pious (ILT), reflecting different nuances of faithfulness and holiness.
Sentence Structuregenerated
The main clause is introduced with the imperative verb הַ֥לְלוּ, praise, commanding the assembly to sing. This is followed by a direct object יָ֨הּ, Yah, indicating to whom the praise is directed.
The structure emphasizes the call to action, with the assembly's praise being the focal point, supported by the additional phrases that describe the nature of the song and the context of worship.
Septuagint Backgroundgenerated
The Septuagint translates הַ֥לְלוּ as αλληλουια, maintaining the call to praise but in a Greek context. This reflects the continuity of worship practices across cultures.
The term ἐκκλησίᾳ is used for the assembly, indicating a gathering of believers, which aligns with the Hebrew understanding of בִּקְהַ֥ל, emphasizing the communal aspect of worship.
In plain words — the whole versegenerated
Psalm 149:1 calls everyone to praise the LORD with a new song, celebrating His greatness in the gathering of the faithful. This verse highlights the joy of worship and the importance of singing together as a community of believers.
Frequently Asked Questionsgenerated
Singing a new song signifies fresh expressions of praise and worship, reflecting the ongoing work of God in the lives of His people.
The assembly of the godly is important because it represents a community of believers coming together to worship, encourage one another, and celebrate their shared faith.
You can participate by joining a community of believers, engaging in worship, and contributing your voice and gifts to the collective praise of God.
It reminds us to strive for faithfulness and devotion to God, embodying the qualities of holiness and kindness in our lives.
Reflection Questionsgenerated
- What new song can I bring to God in my worship?
- How does being part of a community of believers enhance my worship experience?
- In what ways can I express my faithfulness to God in my daily life?
- How can I encourage others to join in worship and praise?
The early church on this verse — how the Fathers read it
Early Church Fathers have commented on this psalm, emphasizing the importance of singing a new song to the Lord and the communal aspect of worship.
Let us praise the Lord both in voice, and in understanding, and in good works; and, as this Psalm exhorts, let us sing unto Him a new song. It begins: "Sing ye to the Lord a new song.Early Church Fathers on Psalms 149 →
My brothers and sisters, my children, O seedlings of the catholic church, O holy and heavenly seed, O you that have been born again in Christ and been born from above, listen to me—or rather,Early Church Fathers on Psalms 149 →
“Let them praise his name in the choir; let them play music for him on the timbrel and harp.” In an earlier verse he said that we must rejoice in the Lord Christ, but now he says that we must praise the name of the Lord in the choir.Early Church Fathers on Psalms 149 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Psalms 149:1 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BiblePraise ye the Lord,.... Or "hallelujah"; the title of the psalm, according to many; sing unto the Lord a new song; for a new mercy received, a new victory obtained, or a new salvation wrought; more
Read John Gill on Psalms 149 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryPraise ye the LORD. Sing unto the LORD a new song, and his praise in the congregation of saints.
Read Robert Jamieson on Psalms 149 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BiblePsalms 149 THE The scope and design of this Psalm is to stir up and encourage God’ s people to praise him; either, 1. For their deliverance out of Babylon, and the promises which God had given them of the perfection of that work, and of the enlargement of their power and dominion in the world; or rather, 2. For the establishment of the kingdom of Israel in David’ s hands, and for that safety, and glory, and victory over their enemies which they expected by that means. But withal, the psalmist, or the Spirit of God, which dictated this Psalm to him, had a further prospect, even to the Messiah, of whom David was a type, and who was to succeed David in the throne, and to bring that kingdom to…
Read Matthew Poole on Psalms 149 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 149:1 Praise ye the LORD. Sing unto the LORD a new song, [and] his praise in the congregation of saints.Ver. 1. Praise ye the Lord] See Psalms 148:1. Sing unto the Lord a new song] A New Testament song, of a new argument, and for new benefits by the coming of Christ, whereof this psalm is prophetic. Old things are past, all things are become new, 2 Corinthians 5:16; new commandments, new promises, new sacraments, new grace, new praises, new privileges. In the congregation of saints] His beneficiaries, whose joint praises must come before him as the sound of many waters; this is heaven upon earth.
Read John Trapp on Psalms 149 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(1) A new song.—See Psalms 33:3. The congregation.—Apparently the psalm puts us in the Maccabæan age, when the chasîdîm was become a regular title for the patriotic party.
Read Charles John Ellicott on Psalms 149 →AdamClarkeAdam Clarke's Commentary on the BiblePSALM CXLIX All the congregation are invited to praise God for his mercies, 1-3. Their great privileges, 4, 5. Their victories, 6-9. NOTES ON PSALM CXLIX This seems to be an epinikion, or song of triumph, after some glorious victory; probably in the time of the Maccabees. It has been also understood as predicting the success of the Gospel in the nations of the earth. According to the Syriac, it concerns the new temple, by which the Christian Church is meant. It has no title in the Hebrew, nor in any of the Versions, and no author's name. Verse 1. Sing unto the Lord a new song] That is, as we have often had occasion to remark, an excellent song, the best we can possibly pronounce. So the…
Read AdamClarke on Psalms 149 →CambridgeThe Cambridge Bible for Schools and Colleges1. Praise ye the Lord] The liturgical Hallelujah. See on Psalms 104:35. Sing unto Jehovah a new song] In acknowledgment of new mercies. Cp. Psalms 33:3; Psalms 96:1, note. his praise in the assembly of the beloved] Cp. Psalms 22:22; Psalms 22:25; Psalms 107:32. The P.B.V., let the congregation of saints praise him, follows the LXX (Vulg.) and Jer. in adopting a possible but less probable construction, lit. let his praise be &c. The title the beloved or godly (see Appendix, Note I.) is used at the beginning, middle and end of this Psalm to denote Israel, which had had fresh experience of Jehovah’s lovingkindness. Cp. Psalms 145:10; Psalms 147:14.
Read Cambridge on Psalms 149 →Albert Barnes1798–1870Barnes' Notes on the BiblePraise ye the Lord - Margin, Hallelujah. See the notes at Psalms 146:1. Sing unto the Lord a new song - As if there was a new and a special occasion for praise.
Read Albert Barnes on Psalms 149 →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! Sing to the LORD a new song— His praise in the assembly of the godly.
Praise Yahweh! Sing to Yahweh a new song, his praise in the assembly of the saints.
Hallelujah! Sing to the LORD a new song—His praise in the assembly of the godly.
Praise the Lord! Sing to the Lord a new song! Praise him in the assembly of the godly!
Tyndale line
Praise ye the LORD. Sing unto the LORD a new song, and his praise in the congregation of saints.
Praise ye Jehovah. Sing unto Jehovah a new song, And his praise in the assembly of the saints.
Praise ye the LORD. Sing unto the LORD a new song, and his praise in the assembly of the saints.
Praise ye the LORD. Sing to the LORD a new song, and his praise in the congregation of saints.
Praise ye the Lord. Sing ye vnto the Lord a newe song: let his prayse be heard in the Congregation of Saints.
Strictly literal
Hallelujah! Sing unto Jehovah a new song; [sing] his praise in the congregation of the godly.
Praise ye Jah! Sing ye to Jehovah a new song, His praise in an assembly of saints.
Praise YAH! Sing to YHWH a new song, || His praise in an assembly of saints.
Hallelujah. Sing unto the Lord a new song, his praise in the congregation of the pious.
Praise Yahweh. Sing to Yahweh a new song; sing his praise in the assembly of the faithful ones.
From the Latin
Sing ye to the Lord a new canticle: let his praise be in the church of the saints.
Simplified
Praise the Lord! Sing a new song to the Lord! Praise him wherever his faithful followers gather!
Let the Lord be praised. Make a new song to the Lord, let his praise be in the meeting of his saints.
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 of Psalms 149:1 reads, "הַ֥לְלוּ יָ֨הּ׀ שִׁ֣ירוּ לַֽ֭יהוָה שִׁ֣יר חָדָ֑שׁ תְּ֝הִלָּת֗וֹ בִּקְהַ֥ל חֲסִידִֽים׃" The Septuagint closely matches this text, with 8 of the 9 words aligning, though the word order and articles are different as per its own grammatical structure. The Samaritan Pentateuch and the Dead Sea Scrolls do not provide additional variants for this verse, indicating a strong agreement with the Masoretic Text in this instance.
הַ֥לְלוּ יָ֨הּ׀ שִׁ֣ירוּ לַֽ֭יהוָה שִׁ֣יר חָדָ֑שׁ תְּ֝הִלָּת֗וֹ בִּקְהַ֥ל חֲסִידִֽים׃
8 of the 9 words are matched. This is the word-by-word correspondence, not the Septuagint's own sentence — its word order and its articles are its own.
Four traditions, not one. “On the leather” means the letters physically survive on the scroll, as against letters an editor has supplied to fill a hole in it — a restoration is a scholar’s reading, not a reading of the manuscript. Words in [square brackets] are supplied; the notes count them apart from what survives.
The map of this verse — what each word keeps company with
This is a map of two things, both counted rather than judged. Company kept: which words stand within three words of each of these, anywhere in the Hebrew Bible — the thicker the line, the more often the pair meet compared with chance. Built from: the words a word is made out of, taken from its own Strong’s entry. It is not a map of meaning: nothing here claims two words mean the same thing. Click any circle to see the numbers behind it.
Lexicons — every word in Psalms 149:1
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
שִׁיר (shiyr) means 'to sing' and is a denominative verb derived from a primitive root. It covers various forms of singing, including participles for singers and songstresses. The entries indicate its use in different verbal stems, such as Qal and Polel, and note its appearance in contexts like 1 Samuel 18:6.
[שִׁיר] 86 vb. sing (denom.)
Qal 49 sing
Pō‛l. 36 sing
Hoph. be sung
base
H7891 שִׁיר sing (denom.)
7891 shiyr sheer
or (the original form) shuwr (1 Sam. 18:6) {shoor}; a
primitive root (identical with 7788 through the idea of
strolling minstrelsy); to sing:--behold (by mistake for
7789), sing(-er, -ing man, - ing woman).
see HEBREW for 07788
see HEBREW for 07789
שִׁיר (shir) — to sing.
1) to sing
1a) (Qal)
1a1) to sing
1a2) singer, songstresses (participle)
1b) (Polel)
1b1) to sing
1b2) singer, songstress (participle)
1c) (Hophal) to be sung
V-Qal-Impv-2mp — Verb · Qal · imperative second person masculine pluralHVqv2mp
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)
Prep | N-proper — Preposition · noun properHR/Npt
שִׁיר (shir) and שִׁירָה (shiyrah) both mean 'song' in Hebrew, covering various types of songs, including lyrical and religious ones. The entries indicate that shir is a masculine noun while shiyrah is feminine. The word is linked to the act of singing and is associated with Levitical choirs.
שִׁיר 77 n.m. song
base
שִׁירָה n.f. song
base
H7892a שִׁיר song H7892b שִׁירָה song
7892 shiyr sheer
or feminine shiyrah {shee-raw'}; from 7891; a song;
abstractly, singing:--musical(-ick), X sing(-er, -ing), song.
see HEBREW for 07891
שִׁיר (shir) — song.
1) song
1a) lyric song
1b) religious song
1c) song of Levitical choirs
Also means: shi.rah (שִׁירָה "song" H7892B)
שִׁירָה (shi.rah) — song.
1) song
1a) song, ode
N-cs — Noun common · masculine singular absoluteHNcmsa
(shir, shirah): Besides the great collection of sacred songs contained in the Psalter, as well as the lyric outbursts, marked by strong religious feeling, on great national occasions, it is natural to believe, and we have evidence to show, that the Hebrews possessed a large number of popular songs of a secular kind. So of Songs (which see) of itself proves this. Probably the very oldest song or fragment of song in the Old Testament is that "To the well" (Nu 21:17). W. R. Smith (Religions of the Semites, 167) regards this invocation of the waters to rise as in its origin hardly a mere poetic figure. He compares what Cazwini 1, 189, records of the well of Ilabistan: "When the water failed, a feast was held at its source with music and dancing, to induce it to flow again." If, however, the song had its origin in an early form of…
חָדָשׁ (chadash) means 'new' or 'fresh.' It is derived from the root word represented by Strong's H2318. The entries indicate that it covers meanings related to novelty and freshness, with an Aramaic equivalent noted as חֲדַ֑ת (cha.dat).
H2319 חָדָשׁ new
2319 chadash khaw-dawsh'
from 2318; new:--fresh, new thing.
see HEBREW for 02318
חָדָשׁ (cha.dash) — New (Gate).
§ new, new thing, fresh
חָדָשׁ (cha.dash) — new.
new, new thing, fresh
Aramaic equivalent: cha.dat (חֲדַ֑ת "new" H2323)
Adj — AdjHAamsa
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 | Suff — Noun common feminine singular construct · suffixHNcfsc/Sp3ms
קָהָל (qahal) refers to an assembly or congregation, often used in contexts like religious gatherings or groups formed for specific purposes, including war or counsel. It is derived from a root meaning to assemble. The term encompasses various forms of organized groups, including returning exiles.
קָהָל 123 n.m. assembly, convocation, congregation
base
H6951 קָהָל assembly, convocation, congregation
6951 qahal kaw-hawl'
from 6950; assemblage (usually concretely):--assembly,
company, congregation, multitude.
see HEBREW for 06950
קָהָל (qa.hal) — assembly.
1) assembly, company, congregation, convocation
1a) assembly
1a1) for evil counsel, war or invasion, religious purposes
1b) company (of returning exiles)
1c) congregation
1c1) as organised body
Prep | N-ms — Preposition · noun common masculine singular constructHR/Ncmsc
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
חָסִיד (chaciyd) means kind or pious, referring to someone who is religiously devoted or merciful. It encompasses terms like saint, godly, and faithful. The word is rooted in the concept of kindness, often associated with God's attributes in contexts like Jeremiah 3:12 and Psalm 145:17.
חָסִיד adj.m. kind, pious (so, as denoting active practice of חֶסֶד, kindness, Thes MV De and most, cf. קָצִיר, פָּקִיד etc.; > Hup on ψ 4:4 RVm who expl. as passive reception of י׳’s חֶסֶד, cf. שָׂכִיר, אָסִיר etc.; its used as attribute of God Je 3:12 ψ 145:17, and the context ψ 12:1 Mi 7:2 etc., favour active sense)—
kind
pious, godly
base
H2623 חָסִיד kind, pious
2623 chaciyd khaw-seed'
from 2616; properly, kind, i.e. (religiously) pious (a
saint):--godly (man), good, holy (one), merciful, saint, (un-
)godly.
see HEBREW for 02616
חָסִיד (cha.sid) — pious.
1) faithful, kind, godly, holy one, saint, pious
1a) kind
1b) pious, godly
1c) faithful ones (subst)
Adj — AdjHAampa
pe'-p'-l: In English Versions of the Bible represents something over a dozen Hebrew and Greek words. Of these, in the Old Testament, `am, is overwhelmingly the most common (about 2,000 times), with le'om, and goy, next in order; but the various Hebrew words are used with very little or no difference in force (e.g. Pr 14:28; but, on the other hand, in Ps 44 contrast verses 12 and 14). Of the changes introduced by the Revised Version (British and American) the only one of significance (cited explicitly in the Preface to the English Revised Version) is the frequent use of the plural "peoples" (strangely avoided in the King James Version except Re 10:11; 17:15), where other nations than Israel are in question. So, for instance, in Ps…