Psalms 30:12 — Word Study
WLCלְמַ֤עַן׀ יְזַמֶּרְךָ֣ כָ֭בוֹד וְלֹ֣א יִדֹּ֑ם יְהוָ֥ה אֱ֝לֹהַ֗י לְעוֹלָ֥ם אוֹדֶֽךָּ׃
BSAto overturnhâphak mourningmiçpêd dancemâchôwl to openpâthach sackclothsaq to girdʼâzar joysimchâh
| Greek | English | Parsing |
|---|---|---|
| לְמַ֤עַן׀ | so that | Particle |
| יְזַמֶּרְךָ֣ | it may sing praises to you | Verb piel jussive third person masculine singular, suffix |
| כָ֭בוֹד | honor | Noun common, masculine singular absolute |
| וְלֹ֣א | and not | Conjunction, particle |
| יִדֹּ֑ם | it may be silent | Verb, Qal, imperfect third person masculine singular |
| יְהוָ֥ה | O Yahweh | Noun proper |
| אֱ֝לֹהַ֗י | God my | Noun common masculine plural construct, suffix |
| לְעוֹלָ֥ם | for ever | Preposition, noun common masculine singular absolute |
| אוֹדֶֽךָּ׃ | I will give thanks to you | Verb hiphil imperfect first person common singular, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | that my heart may sing Your praises and not be silent. O LORD my God, I will give thanks forever. |
| KJV | To the end that my glory may sing praise to thee, and not be silent. O LORD my God, I will give thanks unto thee for ever. |
| ASV | To the end that my glory may sing praise to thee, and not be silent. O Jehovah my God, I will give thanks unto thee for ever. |
| YLT | So that honour doth praise Thee, and is not silent, O Jehovah, my God, to the age I thank Thee! |
| WEB | to the end that my heart may sing praise to you, and not be silent. Yahweh my God, I will give thanks to you forever! |
| BBE | So that my glory may make songs of praise to you and not be quiet. O Lord my God, I will give you praise for ever. |
Where they part company is כָ֭בוֹד — see How Translations Differ.
The main clause expresses the psalmist's desire, followed by a purpose clause and a commitment to thankfulness. This structure highlights the flow of thought from praise to gratitude.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectלְ
verbהוּא
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 30:12
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 Song of Thanksgivinggenerated
Psalm 30:12 is part of a psalm that reflects on the transformation from mourning to joy. The psalmist acknowledges God's mercy and deliverance, expressing a heartfelt commitment to praise Him eternally. This verse emphasizes the importance of worship and gratitude in the life of the believer, highlighting the relationship between divine intervention and human response.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 16:9 | Therefore my heart is glad and my tongue rejoices; my body also will dwell securely. |
| 2 | Psalm 57:8 | Awake, my glory! Awake, O harp and lyre! I will awaken the dawn. |
| 3 | Genesis 49:6 | May I never enter their council; may I never join their assembly. For they kill men in their anger, and hamstring oxen on a whim. |
| 4 | Luke 19:40 | “I tell you,” He answered, “if they remain silent, the very stones will cry out.” |
| 5 | Acts 4:20 | For we cannot stop speaking about what we have seen and heard.” |
The Treasury of Scripture Knowledge — 11 references, hung on the phrase they belong to
The Key Word — יְזַמֶּרְךָ֣, ye.za.mer.Khagenerated
The verb זָמַר (zamar) means to sing or make music, especially in praise of God. It is derived from a root that suggests playing a musical instrument, indicating that the act of singing is often accompanied by instruments. The Piel form emphasizes the act of making music in worship, reflecting joy and celebration.
In this context, the psalmist desires that his heart may sing praises to God, indicating a deep emotional and spiritual response to God's goodness. The use of the jussive form suggests a wish or desire, underscoring the psalmist's longing for a life filled with praise.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, so the BSB is the wording every comparison below is made against.
Sentence Structuregenerated
The verse consists of multiple clauses centered around the main verb יְזַמֶּרְךָ֣, it may sing praises to you. The structure highlights the psalmist's intention to express gratitude and worship without remaining silent.
The clauses are interwoven, with a clear progression from the desire to sing praises to the commitment of giving thanks forever. This structure emphasizes the psalmist's heartfelt response to God's actions.
Septuagint Backgroundgenerated
In the Septuagint, the Hebrew verb יְזַמֶּרְךָ֣ is rendered as μου (mou), indicating a personal and intimate address to God. This choice reflects the psalmist's deep connection and reliance on the divine.
The translation choice in the Septuagint shows a continuity of thought, focusing on the personal relationship between the worshiper and God, emphasizing the act of singing as a response to divine favor.
In plain words — the whole versegenerated
Psalm 30:12 expresses the psalmist's desire for his heart to sing praises to God and not be silent. He promises to give thanks to the LORD forever, reflecting on God's mercy and the joy that comes from His deliverance.
Frequently Asked Questionsgenerated
It signifies a deep emotional response to God's goodness, where the inner being expresses joy and gratitude through song.
Being vocal in praise reflects acknowledgment of God's blessings and encourages a continual relationship with Him.
It indicates a commitment to acknowledge and appreciate God's goodness throughout one's life, recognizing His eternal nature.
You can sing hymns, worship songs, or express gratitude in prayer, making praise a regular part of your spiritual practice.
Reflection Questionsgenerated
- How can I express my gratitude to God in my daily life?
- What are some specific instances where I have experienced God's deliverance?
- In what ways can I encourage others to join in singing praises to God?
- How does the act of singing enhance my worship experience?
The early church on this verse — how the Fathers read it
Early Church Fathers have commented on this psalm, reflecting on themes of repentance, praise, and God's mercy, as seen in their quotations.
When you granted me pardon because of my repentance and led me back into glory, taking away the shame of my sins, for this I shall give praise to you for all eternity.Early Church Fathers on Psalms 30 →
"That my glory should sing unto You, and I should not be pricked" [Psalms 30:12].Early Church Fathers on Psalms 30 →
We have a basis of high repute in the evidence given by the God of all of his great affection for us: “God so loved the world,” Scripture says,Early Church Fathers on Psalms 30 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Psalms 30:12 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleTo the end that [my] glory may sing praise to thee, and not be silent,.... Meaning either his soul, the more noble and glorious part of him; or the members of his body, his tongue, which is the glory
Read John Gill on Psalms 30 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryTo the end that my glory may sing praise to thee, and not be silent. O LORD my God, I will give thanks unto thee for ever. Conclusion.
Read Robert Jamieson on Psalms 30 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleMy glory; my soul; or rather, my tongue, to which both singing and silence most properly belong. See Poole ""; See Poole "".
Read Matthew Poole on Psalms 30 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 30:12 To the end that [my] glory may sing praise to thee, and not be silent. O LORD my God, I will give thanks unto thee for ever.Ver. 12. To the end that my glory may sing praise to thee] i.e. That my tongue, oiled from a heart enlarged, may exalt thee, according to my bounden duty and thine abundant desert. A good tongue, that watcheth all opportunities to glorify God and edify others, is certainly a man’ s great glory; but an evil tongue is his foul shame. Basil expoundeth glory by τοπνευμα, the spirit or soul. The Chaldee Paraphrast, Laudabunt te honorabiles mundi, The glorious ones of the world shall praise thee. O Lord my God, I will give thanks unto thee for ever]…
Read John Trapp on Psalms 30 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(12) My glory.—The suffix is wanting in the Hebrew, and in all the older versions except LXX. and Vulg. The Chaldee versions make the word concrete and render “the nobles.” The Syriac, reading the verb in a different person, makes glory the object—“then will I sing to thee, Glory.” My glory would, as in Psalms 108:1, mean my heart. (See Note, Psalms 16:9.) Without the pronoun, we must (with Jerome) understand by “glory” renown or praise, which, as it were, itself raises songs; or it must be concrete, “everything glorious.”
Read Charles John Ellicott on Psalms 30 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 12. To the end that my glory may sing] The word כבוד cabod, which we here translate glory, is sometimes taken to signify the liver. Here it is supposed to mean the tongue; why not the heart? But does not David mean, by his glory, the state of exaltation and honour to which God had raised him, and in which he had before too much trusted; forgetting that he held it in a state of dependence on God? Now he was disciplined into a better sentiment. My glory before had sung praise to myself; in it I had rested; on it I had presumed; and intoxicated with my success, I sent Joab to number the people. Now my glory shall be employed for another purpose; it shall give thanks to God, and never be…
Read AdamClarke on Psalms 30 →CambridgeThe Cambridge Bible for Schools and Colleges12. my glory] My soul, as in Psalms 7:5 (note); Psalms 57:8. for ever] All the days of my life. See 1 Samuel 1:22 compared with 1 Samuel 1:28. But the Psalmist’s words had a larger meaning than he could as yet know (Revelation 22:3 ff.).
Read Cambridge on Psalms 30 →Albert Barnes1798–1870Barnes' Notes on the BibleTo the end that my glory may sing praise to thee - Margin, my “tongue,” or my “soul.” DeWette renders it, “my heart.” The Aramaic Paraphrase: “that the honorable of the world may praise thee.” The
Read Albert Barnes on Psalms 30 →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
that my heart may sing Your praises and not be silent. O LORD my God, I will give thanks forever.
to the end that my heart may sing praise to you, and not be silent. Yahweh my God, I will give thanks to you forever!
that my heart may sing Your praises and not be silent. O LORD my God, I will give thanks forever.
So now my heart will sing to you and not be silent; O Lord my God, I will always give thanks to you.
Tyndale line
To the end that my glory may sing praise to thee, and not be silent. O LORD my God, I will give thanks unto thee for ever.
To the end that my glory may sing praise to thee, and not be silent. O Jehovah my God, I will give thanks unto thee for ever.
To the end that my glory may sing praise to thee, and not be silent. O LORD my God, I will give thanks unto thee for ever.
To the end that my glory may sing praise to thee, and not be silent. O LORD my God, I will give thanks to thee for ever.
Therefore shall my tongue praise thee and not cease: O Lord my God, I will giue thankes vnto thee for euer.
Strictly literal
That [my] glory may sing psalms of thee, and not be silent. Jehovah my God, I will praise thee for ever.
So that honour doth praise Thee, and is not silent, O Jehovah, my God, to the age I thank Thee!
So that glory praises You, and is not silent, || O YHWH, my God, I thank You for all time!
(30:13) To the end that my glorious soul may sing praise to thee, and never be silent. O Lord my God, for ever will I give thanks unto thee.
So now my glory will sing praise to you and not be silent; Yahweh my God, I will give thanks to you forever!
From the Latin
I am become a reproach among all my enemies, and very much to my neighbours; and a fear to my acquaintance. They that saw me without fled from me.
Simplified
so I can sing praises to you and not keep quiet. Lord my God, I will thank you forever!
So that my glory may make songs of praise to you and not be quiet. O Lord my God, I will give you praise for ever.
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 agree closely in the wording of this verse, with the Septuagint providing a direct translation of the Hebrew. The Dead Sea Scrolls fragment shows partial agreement, with some words missing but overall reflecting the same themes of praise and gratitude.
לְמַ֤עַן׀ יְזַמֶּרְךָ֣ כָ֭בוֹד וְלֹ֣א יִדֹּ֑ם יְהוָ֥ה אֱ֝לֹהַ֗י לְעוֹלָ֥ם אוֹדֶֽךָּ׃
9 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.
[הפכת] מספד׳י [למחול] [ל׳י] [פתחת] [שק׳י] [ותאזר׳ני] [שמחה]
8 words of the verse are on this fragment — 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 30:12
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.
מַ֫עַן (ma`an) is a preposition and conjunction meaning 'for the sake of' or 'on account of.' It conveys purpose or intent, indicating a motive or aim, and is used adverbially. The word is derived from a root meaning 'heed' or 'purpose' and appears in contexts that express reasons or intentions.
[מַ֫עַן] subst. purpose, intent, only with לְ, in לְמַ֫עַן 271 prep. and conj. for the sake of, on account of, to the intent or in order that
base
H4616 מַ֫עַן prep. and conj. for the sake of, on account of, to the intent or in order that
4616 ma`an mah'-an
from 6030; properly, heed, i.e. purpose; used only
adverbially, on account of (as a motive or an aim),
teleologically, in order that:--because of, to the end
(intent) that, for (to,... 's sake), + lest, that, to.
see HEBREW for 06030
מַ֫עַן (ma.an) — because.
1) purpose, intent prep
1a) for the sake of
1b) in view of, on account of
1c) for the purpose of, to the intent that, in order to conj
1d) to the end that
HTc — ParticleHTc
so (co', although the Hebrew might be pointed cewe'; Assyrian Sib'u; Septuagint Segor, Soa; Manetho, Seuechos; Latin Sevechus; Herodotus (ii. 137 ff), Sabakon): In all probability the "Sabaeo" of Herodotus, the Shabaka, who founded the Ethiopian dynasty, the XXVth of Egyptian kings. His date is given as 715-707 BC (Flinders Petrie, History of Egypt, III, 281 ff), but we may suppose that before his accession to the throne he was entitled to be designated king, as being actually regent. To this So, Hoshea, king of Israel, made an appeal for assistance to enable him to throw off the yoke of the Assyrian Shalmaneser IV (2Ki 17:3). But Hoshea's submission to So brought him no advantage, for Shalmaneser came up throughout all the land and laid siege to Samaria. Not long after the fall of Samaria, So ventured upon an eastern campaign, and…
So
(Nubian, Sabako), an Ethiopian king who brought Egypt under his sway. He was bribed by Hoshea to help him against the Assyrian monarch Shalmaneser (2 Kings 17:4). This was a return to the policy that had been successful in the reign of Jeroboam I.
"So, king of Egypt," is once mentioned in the Bible -- (2 Kings 17:4) So has been identified by different writers with the first and second kings of the Ethiopian twenty-fifth dynasty, called by Manetho, Sabakon (Shebek) and Sebichos (Shebetek).
King of Egypt, made an alliance with Hoshea king of Israel, and promised him assistance; but was unable to prevent Shalmaneser king of Assyria from taking Samaria and subverting the kingdom, B. C. 721, 2Ki 17:4. See PHARAOH.
So is believed to have been the Servetus or Sabaco II of secular history, the second king of the Ethiopian or twenty-fifth dynasty, and the predecessor of Trihakah. A singular fact has been brought to light by the recent explorations at Nineveh, corroborating the Scripture record the more forcibly, because unexpected and direct. The Bible shows that Egypt and Assyria, though remote, were often in conflict during the height of the Assyrian ruins power, and that So was at war with Shalmaneser. After war comes the treaty of peace; and as the Bible prepares us to suppose such treaties were made, the Assyrian ruins…
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)
HVpj3ms/Sp2ms — Verb piel jussive third person masculine singular · suffixHVpj3ms/Sp2ms
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
HNcmsa — Noun common · masculine singular absoluteHNcmsa
לֹא (lo') is a Hebrew word meaning 'not' or 'no.' It serves as a simple negation and can imply absence or prohibition. The word can also be used in various contexts, often combined with other particles for emphasis or clarification. Its Aramaic equivalent is לָא (la), which also means 'not.'
לֹא or לוֹא adv. not
base
H3808 לֹא or לוֹא not
3808 lo' lo
or lowi {lo}; or loh (Deut. 3:11) {lo}; a primitive particle;
not (the simple or abs. negation); by implication, no; often
used with other particles (as follows):--X before, + or else,
ere, + except, ig(-norant), much, less, nay, neither, never,
no((-ne), -r, (-thing)), (X as though...,(can-), for) not (out
of), of nought, otherwise, out of, + surely, + as truly as, +
of a truth, + verily, for want, + whether, without.
לֹא (lo) — not.
1) not, no
1a) not (with verb-absolute prohibition)
1b) not (with modifier-negation)
1c) nothing (subst)
1d) without (with particle)
1e) before (of time)
Aramaic equivalent: la (לָא "not" H3809)
HC/Tn — Conjunction · particleHC/Tn
דָּמַם (damam) is a Hebrew verb primarily meaning to be silent or still, with implications of astonishment or cessation. It can also convey the idea of perishing or being destroyed. The word appears in various forms, including Qal, Niphal, Poal, and Hiphil, indicating different nuances of silence and stillness. Notably, it is associated with wailing in Isaiah 23:2.
[דָּמַם] vb. be or grow dumb, silent, still
Qal
be silent
be still (opp. to both speech and motion)
be struck dumb, astounded
Niph. be made silent, i.e. destroyed
Po. ‘composed and quieted my soul’
H1826a דָּמַם be or grow dumb, silent, still H1826b דָּמַם wail
1826 damam daw-man'
a prim root (compare 1724, 1820); to be dumb; by implication,
to be astonished, to stop; also to perish:--cease, be cut down
(off), forbear, hold peace, quiet self, rest, be silent, keep
(put to) silence, be (stand) still, tarry, wait.
see HEBREW for 01724
see HEBREW for 01820
דָּמַם (da.mam) — to silence: stationary.
: stationary
1) to be silent, be still, wait, be dumb, grow dumb
1a) (Qal)
1a1) to be silent
1a2) to be still, die
1a3) to be struck dumb
1b) (Niphal) to be silenced, be made silent, destroyed
1c) (Poal) to make quiet
1d) (Hiphil) to make silent (cause to die)
דָּמַם (da.mam) — to wail.
wail
דָּמַם (da.mam) — to silence: silent.
: silent
1) to be silent, be still, wait, be dumb, grow dumb
1a) (Qal)
1a1) to be silent
1a2) to be still, die
1a3) to be struck dumb
1b) (Niphal) to be silenced, be made silent, destroyed
1c) (Poal) to make quiet
1d) (Hiphil) to make silent (cause to die)
דָּמַם (da.mam) — to silence: destroyed.
: destroyed
1) to be silent, be still, wait, be dumb, grow dumb
1a) (Qal)
1a1) to be silent
1a2) to be still, die
1a3) to be struck dumb
1b) (Niphal) to be silenced, be made silent, destroyed
1c) (Poal) to make quiet
HVqi3ms — Verb · Qal · imperfect third person masculine singularHVqi3ms
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)
HNpt — Noun properHNpt
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)
HNcmpc/Sp1bs — Noun common masculine plural construct · suffixHNcmpc/Sp1bs
עוֹלָם (owlam) refers to concepts of long duration, antiquity, and futurity, encompassing meanings like eternity and perpetual existence. It is derived from a root meaning 'concealed' or 'the vanishing point.' The term is used to describe both ancient times and an indefinite future, indicating continuity and everlastingness.
עוֹלָם 439 n.m. long duration, antiquity, futurity
base
H5769 עוֹלָם long duration, antiquity, futurity
5769 `owlam o-lawm'
or lolam {o-lawm'}; from 5956; properly, concealed, i.e. the
vanishing point; generally, time out of mind (past or future),
i.e. (practically) eternity; frequentatively, adverbial
(especially with prepositional prefix) always:--alway(-s),
ancient (time), any more, continuance, eternal, (for,
(n-))ever(-lasting, -more, of old), lasting, long (time), (of)
old (time), perpetual, at any time, (beginning of the) world
(+ without end). Compare 5331, 5703.
see HEBREW for 05956
see HEBREW for 05331
see HEBREW for 05703
עוֹלָם (o.lam) — forever: enduring.
: enduring/eternal
1) long duration, antiquity, futurity, for ever, ever, everlasting, evermore, perpetual, old, ancient, world
1a) ancient time, long time (of past)
1b) (of future)
1b1) for ever, always
1b2) continuous existence, perpetual
1b3) everlasting, indefinite or unending future, eternity
עוֹלָם (o.lam) — Everlasting.
This name means long duration, everlasting, perpetual
Another name of ye.ho.vah (יהוה "LORD" H3068G)
עוֹלָם (o.lam) — forever: any time.
: any_time
1) long duration, antiquity, futurity, for ever, ever, everlasting, evermore, perpetual, old, ancient, world
1a) ancient time, long time (of past)
1b) (of future)
1b1) for ever, always
1b2) continuous existence, perpetual
1b3) everlasting, indefinite or unending future, eternity
עוֹלָם (o.lam) — forever: antiquity.
: old/ancient
HR/Ncmsa — Preposition · noun common masculine singular absoluteHR/Ncmsa
יָדָה (yadah) is a Hebrew verb meaning to throw or cast, particularly in the context of shooting arrows or stones. It also encompasses the meanings of giving thanks, praising, and confessing, especially in a ritual context. The word is built from a primitive root and has various forms, including Qal, Piel, Hiphil, and Hithpael, indicating different nuances of action.
[יָדָה] vb. throw, cast
Qal shoot (arrows) at
Pi. and they cast (stones) on me
Hiph.
give thanks, laud, praise
confess
Hithp.
confess
give thanks, in ritual worship
base
H3034 [יָדָה] throw, cast .shoot (arrows) at
. and they cast (stones) on me
. . give thanks, laud, praise
. confess
. . confess
. give thanks, in ritual worship
3034 yadah yaw-daw'
a primitive root; used only as denominative from 3027;
literally, to use (i.e. hold out) the hand; physically, to
throw (a stone, an arrow) at or away; especially to revere or
worship (with extended hands); intensively, to bemoan (by
wringing the hands):--cast (out), (make) confess(-ion),
praise, shoot, (give) thank(-ful, -s, -sgiving).
see HEBREW for 03027
יָדָה (ya.dah) — to give thanks.
1) to throw, shoot, cast
1a) (Qal) to shoot (arrows)
1b) (Piel) to cast, cast down, throw down
1c) (Hiphil)
1c1) to give thanks, laud, praise
1c2) to confess, confess (the name of God)
1d) (Hithpael)
1d1) to confess (sin)
1d2) to give thanks
Aramaic equivalent: ye.da (יְדָא "to praise" H3029)
HVhi1cs/Sp2ms — Verb hiphil imperfect first person common singular · suffixHVhi1cs/Sp2ms