Psalms 29:2 — Word Study
WLCהָב֣וּ לַֽ֭יהוָה כְּב֣וֹד שְׁמ֑וֹ הִשְׁתַּחֲו֥וּ לַ֝יהוָ֗ה בְּהַדְרַת־ קֹֽדֶשׁ׃
BSAAscribeyâhab [give, acknowledge] to the LORDYᵉhôvâh [Yehovah, The covenant Name of God] the glorykâbôwd [great honor, splendor] due His nameshêm [identity, character] worshipshâchâh [bow down, reverence] the LORDYᵉhôvâh [the supreme God] in the splendorhădârâh [beauty, holy array] of His holinessqôdesh [set-apart nature, sanctity]
| Greek | English | Parsing |
|---|---|---|
| הָב֣וּ | ascribe | Verb, Qal, imperative second person masculine plural |
| לַֽ֭יהוָה | to Yahweh | Preposition, noun proper |
| כְּב֣וֹד | [the] glory of | Noun common, masculine singular construct |
| שְׁמ֑וֹ | name his | Noun common masculine singular construct, suffix |
| הִשְׁתַּחֲו֥וּ | bow down | Verb, Hithpael, imperative second person masculine plural |
| לַ֝יהוָ֗ה | to Yahweh | Preposition, noun proper |
| בְּהַדְרַת־ | in adornment of | Preposition, noun common feminine singular construct |
| קֹֽדֶשׁ׃ | holiness | Noun common, masculine singular absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Ascribe to the LORD the glory due His name; worship the LORD in the splendor of His holiness. |
| KJV | Give unto the LORD the glory due unto his name; worship the LORD in the beauty of holiness. |
| ASV | Ascribe unto Jehovah the glory due unto his name; Worship Jehovah in holy array. |
| YLT | Ascribe to Jehovah the honour of His name, Bow yourselves to Jehovah, In the beauty of holiness. |
| WEB | Ascribe to Yahweh the glory due to his name. Worship Yahweh in holy array. |
| BBE | Give to the Lord the full glory of his name; give him worship in holy robes. |
The translations agree on the command to ascribe glory to the LORD, with slight variations in wording.
The verse contains two main clauses, each with their own phrases detailing the actions of ascribing glory and worshiping.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbיָהַב
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 29:2
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 29:2 is part of a larger psalm that calls the heavenly beings and all creation to recognize the glory and strength of the LORD. The psalmist emphasizes the importance of worshiping God in the beauty of His holiness, reminding the faithful of God's majestic presence and power, as also seen in 1 Chronicles 16:28-29.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | 1 Chronicles 16:28–29 | Ascribe to the LORD, O families of the nations, ascribe to the LORD glory and strength. |
| 2 | Psalm 96:6–8 | Splendor and majesty are before Him; strength and beauty fill His sanctuary. |
| 3 | Psalm 97:9 | For You, O LORD, are Most High over all the earth; You are exalted far above all gods. |
| 4 | Psalm 113:3–6 | From where the sun rises to where it sets, the name of the LORD is praised. |
| 5 | Psalm 145:3–7 | Great is the LORD and greatly to be praised; His greatness is unsearchable. |
The Treasury of Scripture Knowledge — 9 references, hung on the phrase they belong to
The Key Word — הָב֣וּ, ha.Vugenerated
The verb יָהַב (yahab) means to give, and in this context, it is an imperative calling the community to actively ascribe glory to God. It reflects an intentional act of recognition and honor.
This command is directed to the community, emphasizing that giving glory is not a passive acknowledgment but an active participation in worship. The use of the imperative form indicates urgency and importance in the act of worship.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, which uses ascribe and maintains the theological weight of the command to honor God.
Sentence Structuregenerated
The structure of the verse begins with the finite verb הָב֣וּ (ascribe), which governs the entire command. This is followed by the direct object כְּב֣וֹד (the glory) and a prepositional phrase indicating to whom the glory is ascribed, לַֽ֭יהוָה (to the LORD).
The second verb הִשְׁתַּחֲו֥וּ (bow down) follows a similar structure, reinforcing the call to worship in the splendor of His holiness, indicating a continuation of the worship theme.
Septuagint Backgroundgenerated
In the Septuagint, הָב֣וּ is rendered as ἐνέγκατε (bring), which suggests an active offering of glory to God, emphasizing the act of bringing something valuable to the divine.
The choice of προσκυνήσατε for הִשְׁתַּחֲו֥וּ highlights the act of worship as a physical posture of submission and reverence before God.
In plain words — the whole versegenerated
Psalm 29:2 instructs us to give glory to the LORD and worship Him in the beauty of His holiness. This verse emphasizes the importance of recognizing God's majesty and responding with reverence.
Frequently Asked Questionsgenerated
To ascribe glory means to recognize and declare the honor and majesty that are due to God, acknowledging His greatness in worship.
Worshiping in the splendor of His holiness signifies approaching God with respect and reverence, recognizing His set-apart nature and the beauty of His character.
We can ascribe glory to God through our words, actions, and worship, acknowledging His greatness in our lives and in the world around us.
The name of the LORD represents His identity and character, and acknowledging His name in worship is a way to honor who He is.
Reflection Questionsgenerated
- In what ways can I actively ascribe glory to God in my daily life?
- How does understanding the holiness of God affect the way I worship?
- What are some practical expressions of worship that reflect the splendor of His holiness?
- How can I encourage others to recognize and honor God's glory?
The early church on this verse — how the Fathers read it
The early Church Fathers reference this verse to emphasize the importance of worshiping God with reverence and acknowledging His glory.
Many assume an attitude of prayer, but they are not in the court because of the wandering of their mind and the distraction of their thoughts coming from vain solicitude.… He who makes his belly a god, or glory, or money,Early Church Fathers on Psalms 29 →
"Bring unto the Lord glory and honour" [Psalms 29:2]. By your works let the Lord be glorified and honoured.Early Church Fathers on Psalms 29 →
He commands us to worship the Lord in his holy court, teaching that it is not allowed to worship outside the church which holds the orthodox faith.Early Church Fathers on Psalms 29 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Psalms 29:2 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleGive unto the Lord the glory due to his name,.... Or "the glory of his name" (x): which is suitable to his nature, agreeable to his perfections, and which belongs unto him on account of his works;
Read John Gill on Psalms 29 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryGive unto the LORD the glory due unto his name; worship the LORD in the beauty of holiness.
Read Robert Jamieson on Psalms 29 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThe glory due unto his name, i.e. the honour which he deserves; which is to prefer him before all other gods, and to forsake all others, and to own him as the Almighty, and the only true God. In the beauty of holiness; or, of the sanctuary, which is commonly called by this name; in his holy and beautiful house, as it is called, , the only place where he will receive worship. So he exhorts them to turn proselytes to the Jewish religion; which was their duty and interest.
Read Matthew Poole on Psalms 29 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 29:2 Give unto the LORD the glory due unto his name; worship the LORD in the beauty of holiness.Ver. 2. Give unto the Lord the glory due unto his name] Which yet you cannot do, for his name is above all praise, Nominatissimam et celeberrimam (Jan.), Psalms 148:13, but you must aim at it. The Rabbis observe that God’ s holy name is mentioned eighteen different times in this psalm; that great men especially may give him the honour of his name, that they may stand in awe and not sin, that they may bring presents to him who ought to be feared, and those also the very best of the best, since he is a great King, and standeth much upon his seniority, Malachi 1:14. Worship the Lord in the…
Read John Trapp on Psalms 29 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(2) In the beauty of holiness.—Better, in holy attire; an image borrowed from the splendid vestments of the priests and Levites (2 Chronicles 20:21; Psalms 110:3). So the presences that attend the courts of heaven are bidden to be robed in their most magnificent attire, as for a high and sacred ceremony.
Read Charles John Ellicott on Psalms 29 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 2. The glory due unto his name] Rather, the glory of his name. His name is Mercy; his nature is love. Ascribe mercy, love, power, and wisdom to him. All these are implied in the name Jehovah. In the beauty of holiness.] בהדרת קדש behadrath kodesh, "the beautiful garments of holiness." Let the priests and Levites put on their best and cleanest apparel; and let the whole service be conducted in such a way as to be no dishonour to the Divine Majesty. The Vulgate and others read, In the palace of his holiness. Let all go to the temple, and return thanks to God for their preservation during this dreadful storm. See on Psalms 29:9.
Read AdamClarke on Psalms 29 →CambridgeThe Cambridge Bible for Schools and Colleges2. the glory due unto his name] Lit. the glory of his name, particularising the general idea of glory in Psalms 29:1. The glory of his name is His glory as He reveals Himself in the world (Psalms 5:11 note); here, as the context shews, especially in Nature. in the beauty of holiness] Suggestive as this rendering is, it can hardly be right; and the true sense is that given in R.V. marg., in holy array. Cp. Psalms 96:9 (= 1 Chronicles 16:29); 2 Chronicles 20:21 (R.V. marg.); Psalms 110:3. The ideas of earth are transferred to heaven. As the priests in the earthly temple were clothed in “holy garments for glory and for beauty” (Exodus 28:2), so even the ministrants in the heavenly temple must…
Read Cambridge on Psalms 29 →Albert Barnes1798–1870Barnes' Notes on the BibleGive unto the Lord the glory due unto his name - Margin: “the honor of his name.” The honor of His name is that which is due to it, or which properly belongs to it.
Read Albert Barnes on Psalms 29 →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
Ascribe to the LORD the glory due His name; worship the LORD in the splendor of His holiness.
Ascribe to Yahweh the glory due to his name. Worship Yahweh in holy array.
Ascribe to the LORD the glory due His name; worship the LORD in the splendor of His holiness.
Acknowledge the majesty of the Lord’s reputation! Worship the Lord in holy attire!
Tyndale line
Give unto the LORD the glory due unto his name; worship the LORD in the beauty of holiness.
Ascribe unto Jehovah the glory due unto his name; Worship Jehovah in holy array.
Give unto the LORD the glory due unto his name; worship the LORD in the beauty of holiness.
Give to the LORD, the glory due to his name; worship the LORD in the beauty of holiness.
Giue vnto the Lord glorie due vnto his Name: worship the Lord in the glorious Sanctuarie.
Strictly literal
Give unto Jehovah the glory of his name; worship Jehovah in holy splendour.
Ascribe to Jehovah the honour of His name, Bow yourselves to Jehovah, In the beauty of holiness.
Ascribe to YHWH the glory of His Name, || Bow yourselves to YHWH, || In the beauty of holiness.
Ascribe unto the Lord the glory of his name; bow down to the Lord in the beauty of holiness.
Ascribe to Yahweh the glory his name deserves. Bow down to Yahweh in the splendor of holiness!
From the Latin
I will extol thee, O Lord, for thou hast upheld me: and hast not made my enemies to rejoice over me.
Simplified
Honor the Lord for his glorious character, bow in reverence to the Lord in his brilliant holiness.
Give to the Lord the full glory of his name; give him worship in holy robes.
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, "הָב֣וּ לַֽ֭יהוָה כְּב֣וֹד שְׁמ֑וֹ הִשְׁתַּחֲו֥וּ לַ֝יהוָ֗ה בְּהַדְרַת־ קֹֽדֶשׁ׃" The Septuagint closely follows this text, matching 7 out of 8 words, although it presents them in its own word order and structure. The Dead Sea Scrolls contain a fragment that includes the key terms, but one word is partially preserved, and the rest are supplied by an editor. Overall, the Septuagint and the Dead Sea Scrolls agree with the Masoretic Text in meaning, though the Dead Sea Scrolls' text is incomplete and requires editorial restoration for full clarity.
הָב֣וּ לַֽ֭יהוָה כְּב֣וֹד שְׁמ֑וֹ הִשְׁתַּחֲו֥וּ לַ֝יהוָ֗ה בְּהַדְרַת־ קֹֽדֶשׁ׃
7 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.
[הבו] [ליהוה] [כבוד] [שמ׳ו] [השתחוו] [ליהוה] [בהדרת] קדש
1 word on the leather — 7 supplied entire by an editor.
Four traditions, not one. “On the leather” means the letters physically survive on the scroll, as against letters an editor has supplied to fill a hole in it — a restoration is a scholar’s reading, not a reading of the manuscript. Words in [square brackets] are supplied; the notes count them apart from what survives.
The map of this verse — what each word keeps company with
This is a map of two things, both counted rather than judged. Company kept: which words stand within three words of each of these, anywhere in the Hebrew Bible — the thicker the line, the more often the pair meet compared with chance. Built from: the words a word is made out of, taken from its own Strong’s entry. It is not a map of meaning: nothing here claims two words mean the same thing. Click any circle to see the numbers behind it.
Lexicons — every word in Psalms 29:2
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.
יָהַב (yahab) is a Hebrew verb meaning to give, with various nuances including to set, provide, and ascribe glory. It can also imply granting or permitting something. The entries highlight its use in both literal and figurative contexts, but do not indicate any significant disagreement among lexicons.
[יָהַב] vb. give
give
= set
with reflex. = provide
ascribe glory, etc.
= come now (orig. grant, permit)
base
H3051 יָהַב give . give
. = set
. with reflex. = provide
. ascribe glory, etc.
. = come now (orig. grant, permit)
3051 yahab yaw-hab'
a primitive root; to give (whether literal or figurative);
generally, to put; imperatively (reflexive) come:--ascribe,
bring, come on, give, go, set, take.
יָהַב (ya.hav) — to give.
1) to give, provide, ascribe, come
1a) (Qal)
1a1) to give
1a2) to set, place
1a3) to provide (with reflexive)
1a4) to ascribe (glory)
1a5) to grant, permit, come now
Aramaic equivalent: ye.hav (יְהַב "to give" H3052)
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
כָּבוֹד (kabowd) refers to concepts of abundance, honour, and glory. It encompasses external splendor, dignity of position, and reputation, as well as the inner nobility of a person. The term can denote both the weightiness of glory and the reverence due to someone. The entries consistently emphasize its positive connotations.
כָּבוֹד n.m. and f. abundance, honour, glory
abundance, riches
honour, splendor, glory, of external condition and circumstances
honour, dignity of position
honour, reputation, of character
my honour, poet. of the seat of honour in the inner man, the noblest part of man
honour, reverence, glory, as due to one or ascribed to one
glory as the object, of honour, reverence and glorifying
base
H3519 כָּבוֹד abundance, honour, glory . abundance, riches
. honour, splendor, glory, of external condition and circumstances
. honour, dignity of position
. honour, reputation, of character
. my honour, poet. of the seat of honour in the inner man, the noblest part of man
. honour, reverence, glory, as due to one or ascribed to one
. glory as the object, of honour, reverence and glorifying
3519 kabowd kaw-bode'
rarely kabod {kaw-bode'}; from 3513; properly, weight, but
only figuratively in a good sense, splendor or
copiousness:--glorious(-ly), glory, honour(-able).
see HEBREW for 03513
כָּבוֹד (ka.vod) — glory.
1) glory, honour, glorious, abundance
1a) abundance, riches
1b) honour, splendour, glory
1c) honour, dignity
1d) honour, reputation
1e) honour, reverence, glory
1f) glory
N-cs — Noun common · masculine singular constructHNcmsc
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
שֵׁם (shem) means 'name' and encompasses various meanings such as reputation, fame, and glory. It can refer to the designation of God and is often associated with memorials or monuments. The word is built from a primitive root and highlights individuality and honor. There is a mention of its use in relation to false gods, which is forbidden.
שֵׁם 864 n.m. name (√ unknown)
of river, beasts, city, i.e. exact designation of it
usu. of pers.
= reputation
esp. as giving a man a kind of posthumous life, esp. in his sons
name, as designation of God
of false gods, use forbidden
= memorial, monument
base
H8034 שֵׁם name (√ unknown)
8034 shem shame
a primitive word (perhaps rather from 7760 through the idea
of definite and conspicuous position; compare 8064); an
appellation, as a mark or memorial of individuality; by
implication honor, authority, character:--+ base,
(in-)fame(-ous), named(-d), renown, report.
see HEBREW for 07760
see HEBREW for 08064
שֵׁם (shem) — name.
1) name
1a) name
1b) reputation, fame, glory
1c) the Name (as designation of God)
1d) memorial, monument
Aramaic equivalent: shum (שֻׁם "name" H8036)
N-ms | Suff — Noun common masculine singular construct · suffixHNcmsc/Sp3ms
The Hebrew word שָׁחָה (*shachah*) is a primitive root meaning to bow down or prostrate oneself, particularly in homage to a superior or in worship before God. It can also imply a figurative sense of being depressed by anxiety. The entries highlight its use in various contexts, including worship of both God and false gods.
[שָׁחָה] 172 vb. bow down
Qal bow down
Hiph. fig., anxiety depresses it
Hithpa‛lēl
bow down, prostrate oneself, before a monarch or superior, in homage, etc.
before God, in worship
before other gods
base
H7812 שָׁחָה bow down .bow down
. fig., anxiety depresses it
.. bow down, prostrate oneself, before a monarch or superior, in homage, etc.
. before God, in worship
. before other gods
7812 shachah shaw-khaw'
a primitive root; to depress, i.e. prostrate (especially
reflexive, in homage to royalty or God):--bow (self) down,
crouch, fall down (flat), humbly beseech, do (make) obeisance,
do reverence, make to stoop, worship.
שָׁחָה (sha.chah) — to bow.
1) to bow down
1a) (Qal) to bow down
1b)(Hiphil) to depress (fig)
1c) (Hithpael)
1c1) to bow down, prostrate oneself
1c1a) before superior in homage
1c1b) before God in worship
1c1c) before false gods
1c1d) before angel
V-v-Impv-2mp — Verb · Hithpael · imperative second person masculine pluralHVtv2mp
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
הֲדָרָה (hadarah) is a feminine noun meaning adornment or glory. It can refer to beauty or honor, particularly in the context of public worship or the glory of a king. The word is derived from a related term, הָדָר (hadar), which also conveys notions of decoration.
[הֲדָרָה] n.f. adornment, glory
base
H1927 הֲדָרָה
1927 hadarah had-aw-raw'
feminine of 1926; decoration:--beauty, honour.
see HEBREW for 01926
הֲדָרָה (ha.da.rah) — adornment.
1) adornment, glory
1a) holy adornment (of public worship)
1b) glory (of the king)
Prep | N-fs — Preposition · noun common feminine singular constructHR/Ncfsc
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…
קֹ֫דֶשׁ (qodesh) refers to the concepts of apartness, sacredness, and holiness. It can denote a sacred place or thing, such as the Most Holy Place or a sanctuary. The term emphasizes the idea of being set apart, whether in relation to God, places, or objects.
קֹ֫דֶשׁ 469 n.m. apartness, sacredness
base
H6944 קֹ֫דֶשׁ apartness, sacredness
6944 qodesh ko'-desh
from 6942; a sacred place or thing; rarely abstract,
sanctity:--consecrated (thing), dedicated (thing), hallowed
(thing), holiness, (X most) holy (X day, portion, thing),
saint, sanctuary.
see HEBREW for 06942
קֹ֫דֶשׁ (qo.desh) — holiness.
1) apartness, holiness, sacredness, separateness
1a) apartness, sacredness, holiness
1a1) of God
1a2) of places
1a3) of things
1b) set-apartness, separateness
קֹ֫דֶשׁ (qo.desh) — Most Holy Place.
This name means apartness, holiness, sacredness
Also named: hagion (ἅγιον "Most Holy Place" G0039H)
קֹ֫דֶשׁ (qo.desh) — (Way of) Holiness.
Combined with de.rekh (דֶּ֫רֶךְ "Way" H1870H)
This name means apartness, holiness, sacredness
קֹ֫דֶשׁ (qo.desh) — Holy Place.
This name means apartness, holiness, sacredness
Also named: hagion (ἅγιον "Holy Place" G0039)
N-ms — Noun common · masculine singular absoluteHNcmsa
ho'-li-nes (qadhosh, "holy," qodhesh, "holiness"; hagios, "holy"):
I. IN THE OLD TESTAMENT MEANING OF THE TERM
1. The Holiness of God
(1) Absoluteness and Majesty
(2) Ethical Holiness
2. Holiness of Place, Time and Object
3. Holiness of Men
(1) Ceremonial
(2) Ethical and Spiritual
II. IN THE NEW TESTAMENT: THE CHRISTIAN CONCEPTION
1. Applied to God
2. Applied To Christ
3. Applied To Things
4. Applied To Christians
(1) As Separate from the World
(2) As Bound to the Pursuit of an Ethical Ideal
I. In the Old Testament Meaning of the Term.
There has been much discussion as to the original meaning of the Semitic root Q-D-SH, by which the notion of holiness is expressed in the Old Testament. Some would connect it with an Assyrian word denoting purity, clearness; most modern scholars incline to the view that the primary idea is that of cutting off or separation. Etymology gives no sure verdict on the point…
Holiness
In the highest sense belongs to God (Isa. 6:3; Rev. 15:4), and to Christians as consecrated to God’s service, and in so far as they are conformed in all things to the will of God (Rom. 6:19, 22; Eph. 1:4; Titus 1:8; 1 Pet. 1:15). Personal holiness is a work of gradual development. It is carried on under many hindrances, hence the frequent admonitions to watchfulness, prayer, and perseverance (1 Cor. 1:30; 2 Cor. 7:1;
→ General scriptures concerning Ge 17:1; 35:2; Ex 19:6; 22:31; 28:36; 39:30; Le 10:8-10; 11:44,45,47; 19:2; 20:7,26; De 13:17; 14:2; 18:13; 26:19; 28:9; 30:2,10; Jos 7:12,13; Job 5:24; 28:28; 36:21; Ps 4:4; 15:1-5; 24:3-5; 32:2; 37:27; 68:13; 73:1; 85:13; 94:15; 97:10; 119:1-3; Pr 11:23; 12:5; 16:17; 21:8,15,29; 22:1; Ec 7:1; Isa 4:3; 26:2,8,9; 32:17; 35:8…