Psalms 48:11 — Word Study
WLCיִשְׂמַ֤ח׀ הַר־ צִיּ֗וֹן תָּ֭גֵלְנָה בְּנ֣וֹת יְהוּדָ֑ה לְ֝מַ֗עַן מִשְׁפָּטֶֽיךָ׃
BSAnameshêm Godʼĕlôhîym rightkên praisetᵉhillâh uponʻal boundaryqetsev landʼerets Righteousnesstsedeq to fillmâlêʼ Ben]jaminyâmîyn
| Greek | English | Parsing |
|---|---|---|
| יִשְׂמַ֤ח׀ | it will rejoice | Verb, Qal, imperfect third person masculine singular |
| הַר־ | [the] mountain of | Noun common, masculine singular construct |
| צִיּ֗וֹן | Zion | Noun proper |
| תָּ֭גֵלְנָה | they will be glad | Verb, Qal, imperfect third person feminine plural |
| בְּנ֣וֹת | [the] daughters of | Noun common, feminine plural construct |
| יְהוּדָ֑ה | Judah | Noun proper |
| לְ֝מַ֗עַן | on account of | Particle |
| מִשְׁפָּטֶֽיךָ׃ | judgments your | Noun common masculine plural construct, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Mount Zion is glad, the daughters of Judah rejoice, on account of Your judgments. |
| KJV | Let mount Zion rejoice, let the daughters of Judah be glad, because of thy judgments. |
| ASV | Let mount Zion be glad, Let the daughters of Judah rejoice, Because of thy judgments. |
| YLT | Rejoice doth Mount Zion, The daughters of Judah are joyful, For the sake of Thy judgments. |
| WEB | Let Mount Zion be glad! Let the daughters of Judah rejoice because of your judgments. |
| BBE | Let there be joy in the mountain of Zion, and let the daughters of Judah be glad, because of your wise decisions. |
Where they part company is יִשְׂמַ֤ח — see How Translations Differ.
The sentence comprises a main clause followed by two subordinate phrases, creating a clear structure that emphasizes the joy of Zion and Judah.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbאֱלֹהִים
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 48:11
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 — The Joy of Zion and Judahgenerated
Psalm 48:11 expresses the joy of Mount Zion and the daughters of Judah in response to God's righteous judgments. This celebration highlights the relationship between God's decisions and the happiness of His people, emphasizing the significance of divine justice in their lives. The surrounding verses further elaborate on the glory of God and the call to recognize His presence among His people.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 97:8 | Zion hears and rejoices, and the towns of Judah exult because of Your judgments, O LORD. |
| 2 | Song of Solomon 1:5 | |
| 3 | Song of Solomon 2:7 | |
| 4 | Song of Solomon 3:5 | |
| 5 | Song of Solomon 5:16 |
The Treasury of Scripture Knowledge — 16 references, hung on the phrase they belong to
The Key Word — יִשְׂמַ֤ח, yis.Machgenerated
The verb שָׂמַח (samach) means to rejoice or be glad. It conveys a sense of joy that can be both personal and communal, often expressed in worship or celebration. In this verse, it indicates the gladness of Mount Zion, a significant spiritual location.
The parsing shows that it is in the imperfect tense, indicating ongoing or future action. This suggests that the joy of Zion is not a one-time event but a continual state of celebration in response to God's actions.
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
Two finite verbs govern the verse: יִשְׂמַ֤ח and תָּ֭גֵלְנָה, indicating the actions of Mount Zion and the daughters of Judah, respectively. The structure emphasizes the parallelism between the two subjects, highlighting their shared joy.
The Hebrew word order places the subject first, followed by the verbs and the prepositional phrase, which indicates the cause of their joy. This arrangement underscores the connection between God's judgments and the resulting happiness of His people.
Septuagint Backgroundgenerated
In the Septuagint, יִשְׂמַ֤ח is rendered as θεός, which translates to 'God.' This choice emphasizes the divine aspect of the joy experienced by Zion, linking it directly to God's presence.
The translation reflects a narrowing of focus, suggesting that the source of joy is not just the location but the active involvement of God in the lives of His people.
In plain words — the whole versegenerated
Psalm 48:11 tells us that Mount Zion is glad and the daughters of Judah rejoice because of God's judgments. This verse highlights the joy that comes from recognizing God's righteous decisions and how they affect the people of Judah.
Frequently Asked Questionsgenerated
Mount Zion symbolizes the presence of God and the joy of His people in response to His righteous judgments.
The daughters of Judah refer to the people or cities within the tribe of Judah, celebrating their connection to God's justice.
They rejoice because God's judgments are seen as fair and wise, affirming their faith and trust in His governance.
This verse connects with themes of joy and celebration found in other psalms that emphasize God's righteousness and the response of His people.
Reflection Questionsgenerated
- In what ways have I experienced joy in my life as a result of recognizing God's decisions?
- How can I celebrate God's righteousness in my daily life?
- What does it mean to me that Mount Zion rejoices?
- How do I see the connection between God's judgments and the joy of His people today?
The early church on this verse — how the Fathers read it
Early Church Fathers referenced this verse to discuss the joy of the church and the significance of God's judgments. Quotations from Augustine of Hippo and Arnobius the Younger illustrate their interpretations.
"Walk about Zion, and embrace her" [Psalms 48:11]. Be it said to them who live ill, in the midst of whom is the people, which has received the mercy of God.Early Church Fathers on Psalms 48 →
Let Mount Zion rejoice; let the church rejoice; the daughters of Judah rejoice. You have judged all the spirits from the womb of the church, so that you may yoke the devil and may free the souls of people.Early Church Fathers on Psalms 48 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Psalms 48:11 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleLet Mount Zion rejoice,.... The church in general; see Psalms 48:1; let the daughters of Judah be glad; particular churches; and so the Targum renders it, "the congregations of the house of Judah";
Read John Gill on Psalms 48 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryLet mount Zion rejoice, let the daughters of Judah be glad, because of thy judgments. Let mount Zion rejoice, let the daughters of Judah be glad, because of thy judgments - on our foes.
Read Robert Jamieson on Psalms 48 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleMount Zion; synecdochically put for Jerusalem. The daughters of Judah, i.e. the other and lesser cities and towns or villages (i.e. all the people) of Judah; for such are commonly called daughters in respect of the mother city, to which they are subjects: see 17:16 137:8. He mentions Judah only, and not all Israel; partly because they were more immediately and eminently concerned in Jerusalem’ s deliverance; and principally because ten of the tribes of Israel were now cut off from Jerusalem, and from the kingdom of David’ s house, and possibly carried away captive, . Because of thy judgments upon thine and their enemies; at which they were glad, not simply, but because it was highly…
Read Matthew Poole on Psalms 48 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 48:11 Let mount Zion rejoice, let the daughters of Judah be glad, because of thy judgments.Ver. 11. Let mount Zion rejoice, let the daughters, &c.] Let the Church catholic, and each particular member thereof: give God the glory of his justice, and see that their joy be spiritual.
Read John Trapp on Psalms 48 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(11) Daughters of Judah.—Not the maidens of Jerusalem, but the towns and villages of Judah. Judgments.—Perhaps here, as in Psalms 119:132, with prominent idea of God’s customary dealings with His people.
Read Charles John Ellicott on Psalms 48 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 11. Let Mount Zion rejoice] The temple is restored in majesty, which was threatened with total destruction; it is again repaired. Let the daughters of Judah be glad] That thou hast turned her captivity, and poured out thy judgments upon her oppressors.
Read AdamClarke on Psalms 48 →CambridgeThe Cambridge Bible for Schools and Colleges11. The R.V. assimilates the rendering to that of Psa 97:8, where the same words recur: Let mount Zion be glad, Let the daughters of Judah rejoice. The daughters of Judah are not the maidens of Judah, though the fact that women were wont to celebrate victories with dance and song may have suggested the use of the expression, but the cities of Judah, which had been captured by Sennacherib (Isaiah 36:1), and therefore had special cause for rejoicing at his overthrow. Country towns are regarded as ‘daughters’ of the metropolis. Cp. Numbers 21:25; Joshua 17:11; Joshua 17:16; the word for towns in both cases literally means daughters. 12ff. The inhabitants of Jerusalem had been confined within…
Read Cambridge on Psalms 48 →Albert Barnes1798–1870Barnes' Notes on the BibleLet mount Zion rejoice - Let Jerusalem, the holy city, rejoice or be glad.
Read Albert Barnes on Psalms 48 →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
Mount Zion is glad, the daughters of Judah rejoice, on account of Your judgments.
Let Mount Zion be glad! Let the daughters of Judah rejoice because of your judgments.
Mount Zion is glad, the daughters of Judah rejoice, on account of Your judgments.
Mount Zion rejoices; the towns of Judah are happy, because of your acts of judgment.
Tyndale line
Let mount Zion rejoice, let the daughters of Judah be glad, because of thy judgments.
Let mount Zion be glad, Let the daughters of Judah rejoice, Because of thy judgments.
Let mount Zion be glad, let the daughters of Judah rejoice, because of thy judgments.
Let mount Zion rejoice, let the daughters of Judah be glad, because of thy judgments.
Let mount Zion reioyce, and the daughters of Iudah be glad, because of thy iudgements.
Strictly literal
Let mount Zion rejoice, let the daughters of Judah be glad, because of thy judgments.
Rejoice doth Mount Zion, The daughters of Judah are joyful, For the sake of Thy judgments.
Mount Zion rejoices, || The daughters of Judah are joyful, || For the sake of Your judgments.
(48:12) Let mount Zion rejoice, let the daughters of Judah be glad, because of thy judgments.
Let Mount Zion be glad, let the daughters of Judah rejoice because of your righteous decrees.
From the Latin
He shall not see destruction, when he shall see the wise dying: the senseless and the fool shall perish together: And they shall leave their riches to strangers:
Simplified
Let the people of Mount Zion be glad; let the people of Judah celebrate because your judgments are always fair!
Let there be joy in the mountain of Zion, and let the daughters of Judah be glad, because of your wise decisions.
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 largely agree on the wording of this verse, with 7 of the 8 words matched. The differences in word order and articles in the Septuagint reflect its own stylistic choices rather than significant variations in meaning.
יִשְׂמַ֤ח׀ הַר־ צִיּ֗וֹן תָּ֭גֵלְנָה בְּנ֣וֹת יְהוּדָ֑ה לְ֝מַ֗עַן מִשְׁפָּטֶֽיךָ׃
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.
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 48:11
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.
שָׂמַח (samach) is a Hebrew verb meaning to rejoice or be glad. It can express joy in everyday life, religious contexts, or even exultation. The verb has different forms: Qal (to rejoice), Piel (to cause to rejoice), and Hiphil (to make glad). The entries indicate a range of meanings related to joy and merriment.
שָׂמַח, שָׂמִ֑חַ 154 vb. rejoice, be glad
Qal 126
in common life
rejoice religiously
subj. י׳
Pi. cause to rejoice, gladden
Hiph. = Pi.
base
H8055 שָׂמַח, שָׂמִ֑חַ rejoice, be glad
8055 samach saw-makh'
a primitive root; probably to brighten up, i.e.
(figuratively) be (causatively, make) blithe or
gleesome:--cheer up, be (make) glad, (have, make) joy(-ful),
be (make) merry, (cause to, make to) rejoice, X very.
שָׂמַח (sa.mach) — to rejoice.
1) to rejoice, be glad
1a) (Qal)
1a1) to rejoice
1a2) to rejoice (arrogantly), exult (at)
1a3) to rejoice (religiously)
1b) (Piel) to cause to rejoice, gladden, make glad
1c) (Hiphil) to cause to rejoice, gladden, make glad
HVqi3ms — Verb · Qal · imperfect third person masculine singularHVqi3ms
הַר (har) means 'mountain' or 'hill,' and can refer to a range of hills or hill-country. It is derived from a root that suggests elevation and can be used figuratively. The entries consistently highlight its geographical connotations without significant disagreement.
הַר 568 n.m. mountain, hill, hill-country
mountain, hill
hill-country, mountain-region
base
H2022 הַר mountain, hill, hill-country
2022 har har
a shortened form of 2042; a mountain or range of hills
(sometimes used figuratively):--hill (country), mount(-ain), X
promotion.
see HEBREW for 02042
הַר (har) — mountain: mount.
: mount/hill
hill, mountain, hill country, mount
הַר (har) — mountain: hill country.
: hill_country
hill, mountain, hill country, mount
A sub-meaning of har (הַר ": mount" H2022)
HNcmsc — 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…
צִיּוֹן (Tsiyyôn) refers to Zion, often identified as a mountain in Jerusalem and a symbolic name for the city itself, particularly in prophetic contexts. The term is linked to the Hebrew word for Jerusalem and is noted for meaning 'parched place.' It is consistently recognized across lexicons as a proper noun.
צִיּוֹן 154 n.pr.loc. Ṣiyyôn, Zion
base
H6726 צִיּוֹן Ṣiyyôn, Zion
6726 Tsiyown tsee-yone'
the same (regularly) as 6725; Tsijon (as a permanent
capital), a mountain of Jerusalem:--Zion.
see HEBREW for 06725
צִיּוֹן (tsiy.yon) — Zion.
Zion = "parched place"
another name for Jerusalem especially in the prophetic books
Another name of ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
HNpl — Noun properHNpl
zi'-on (tsiyon; Sion):
1. Meaning of the Word
2. The Zion of the Jebusites
3. Zion of the Prophets
4. Zion in Later Poetical Writings and Apocrypha
5. Omission of Name by Some Writers
6. The Name "Zion" in Christian Times
LITERATURE
1. Meaning of the Word:
A name applied to Jerusalem, or to certain parts of it, at least since the time of David. Nothing certain is known of the meaning. Gesenius and others have derived it from a Hebrew root tsahah, "to be dry"; Delitzsch from tsiwwah, "to set up" and Wetzstein from tsin, "to protect." Gesenius finds a more hopeful suggestion in the Arabic equivalent cihw, the Arabic cahwat signifying "ridge of a mountain" or "citadel," which at any rate suitably applies to what we know to have been the original Zion (compare Smith, HGHL, under the word).
Zion
Sunny; height, one of the eminences on which Jerusalem was built. It was surrounded on all sides, except the north, by deep valleys, that of the Tyropoeon (q.v.) separating it from Moriah (q.v.), which it surpasses in height by 105 feet. It was the south-eastern hill of Jerusalem.
When David took it from the Jebusites (Josh. 15:63; 2 Sam. 5:7) he built on it a citadel and a palace, and it became “the city of David” (1 Kings 8:1; 2 Kings 19:21, 31; 1 Chr. 11:5). In the later books of the Old Testament this name was sometimes used (Ps. 87:2; 149:2;
[JERUSALEM]
monument; raised up; sepulcher
גִּיל (giyl) is a Hebrew verb meaning to rejoice or be glad, often associated with a sense of excitement or levity. It can also imply trembling, particularly from fear. The word is built from a root that conveys the idea of spinning around due to strong emotions, covering both joy and fear.
[גִּיל] vb. rejoice (go around or about, be excited to levity)
Qal
rejoice
tremble
base
H1523 גִּיל rejoice (go around or about, be excited to levity)
1523 giyl gheel
or (by permutation) guwl {gool}; a primitive root; properly,
to spin round (under the influence of any violent emotion),
i.e. usually rejoice, or (as cringing) fear:--be glad, joy,
be joyful, rejoice.
גִּיל (gil) — to rejoice.
1) to rejoice, exult, be glad
1a) (Qal)
1a1) to rejoice
1a2) to tremble (from fear)
HVqi3fp — Verb · Qal · imperfect third person feminine pluralHVqi3fp
בַּת (bat) means 'daughter' and encompasses a range of meanings including female child, young women, and even personifications of cities or inhabitants. It can also refer to villages in certain contexts. The word is derived from a root meaning 'to build' and is used in various figurative senses, such as 'branch' or 'apple of the eye.'
בַּת 587 n.f. daughter
daughter, female child
young women, women
with name of city, land, or people, poet. personif. of that city or inhabitants
pl. = villages, after name of city
in phrases denoting character, quality, etc.
ostrich
fig.
of vine = branch
as n. relat.
base
H1323 בַּת daughter . daughter, female child
. young women, women
. with name of city, land, or people, poet. personif. of that city or inhabitants
. pl. = villages, after name of city
. in phrases denoting character, quality, etc.
. ostrich
. fig.
. of vine = branch
. as n. relat.
1323 bath bath
from 1129 (as feminine of 1121); a daughter (used in the same
wide sense as other terms of relationship, literally and
figuratively):--apple (of the eye), branch, company, daughter,
X first, X old, + owl, town, village.
see HEBREW for 01129
see HEBREW for 01121
בַּת (bat) — daughter.
: daughter
1) daughter
1a) daughter, girl, adopted daughter, daughter-in-law, sister, granddaughters, female child, cousin
1a1) as polite address
1a2) as designation of women of a particular place
2) young women, women
1a3) as personification
1a4) daughter-villages
1a5) description of character
Also means: bat (בַּת ": village" H1323H)
בַּת (bat) — daughter: village.
: village
1) daughter
1a) daughter, girl, adopted daughter, daughter-in-law, sister, granddaughters, female child, cousin
1a1) as polite address
1a2) as designation of women of a particular place
2) young women, women
1a3) as personification
1a4) daughter-villages
1a5) description of character
בַּת (bat) — Bath (Shua).
A woman living at the time of the Patriarchs, first mentioned at Gen.38.2;
daughter of: Shua (H7770); married to Judah (H3063);
mother of: Er (H6147), Onan (H0209) and Shelah (H7956)
HNcfpc — Noun common · feminine plural constructHNcfpc
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…
יְהוּדָה (yehudah) means 'Judah' and is derived from a root meaning 'praised.' It refers to the son of Jacob and Leah, the tribe descended from him, and the territory they occupied. The term also encompasses the southern kingdom of Judah, which included the tribes of Judah and Benjamin. Additionally, it identifies various individuals, including Levites and overseers during the time of Ezra and Nehemiah.
יְהוּדָה 820 n.pr.m. et terr. Judah
n.pr.m.
son of Jacob and Leah
tribe descended from Judah
nation, of southern kingdom under dynasty of David, as distinguished from northern kingdom of Ephraim or Israel
Levite, Ezra’s time
an overseer of Jerus.
Levite musician
priest
n.pr.terr. land of Judah
base
H3063 יְהוּדָה Judah
3063 Yhuwdah yeh-hoo-daw'
from 3034; celebrated; Jehudah (or Judah), the name of five
Israelites; also of the tribe descended from the first, and of
its territory:--Judah.
see HEBREW for 03034
יְהוּדָה (ye.hu.dah) — Judah.
A man of the tribe of Judah living at the time of the Patriarchs, first mentioned at Gen.29.35;
son of: Israel (H3478) and Leah (H3812);
brother of: Reuben (H7205), Simeon (H8095), Levi (H3878), Issachar (H3485), Zebulun (H2074) and Dinah (H1783);
half-brother of: Dan (H1835H), Naphtali (H5321), Gad (H1410), Asher (H0836), Joseph (H3130) and Benjamin (H1144); married to Bath-shua (H1323I) and Tamar (H8559);
father of: Er (H6147), Onan (H0209), Shelah (H7956), Perez (H6557) and Zerah (H2226I)
§ Judah = "praised"
1) the son of Jacob by Leah
2) the tribe descended from Judah the son of Jacob
3) the territory occupied by the tribe of Judah
4) the kingdom comprised of the tribes of Judah and Benjamin which occupied the southern part of Canaan after the nation split upon the death of Solomon
5) a Levite in Ezra's time
HNpl — Noun properHNpl
Judah
Praise, the fourth son of Jacob by Leah. The name originated in Leah’s words of praise to the Lord on account of his birth: “Now will I praise [Heb. odeh] Jehovah, and she called his name Yehudah” (Gen. 29:35).
It was Judah that interposed in behalf of Joseph, so that his life was spared (Gen. 37:26, 27). He took a lead in the affairs of the family, and “prevailed above his brethren” (Gen. 43:3-10; 44:14, 16-34; 46:28; 1 Chr. 5:2).
Soon after the sale of Joseph to the Ishmaelites, Judah went to reside at Adullam, where he married a woman of Canaan. (See ONAN; TAMAR.) After the death of his wife Shuah, he returned to his father’s house, and there exercised much…
(praised, celebrated), the fourth son of Jacob and the fourth of Leah. (B.C. after 1753.) Of Judah’s personal character more traits are preserved than of any other of the patriarchs, with the exception of Joseph, whose life he in conjunction with Reuben saved. (Genesis 37:26-28) During the second visit to Egypt for corn it was Judah who understood to be responsible for the safety of Benjamin, ch. (Genesis 43:3-10) and when, through Joseph’s artifice, the brothers were brought back to the palace, he is again the leader and spokesman of the band. So too it is Judah who is sent before Jacob to smooth the way for him in the land of Goshen. ch. (Genesis 46:28) This ascendancy over his brethren is reflected in the last words…
The fourth son of Jacob and Leah, born in Mesopotamia, B. C. 1755, Ge 29:35. His name appears honorably in the history of Joseph, Ge 37:26,27 44:16-34; but disgracefully in that of Tamar his daughter-in-law, Ge 38:1-30. The dying benediction of Jacob foretells the superior power and prosperity of the family of Judah, and their continuance as chief of the Jewish race until the time of Christ, Ge 49:8-12. Though not the firstborn, Judah soon came to be considered as the chief of Jacob’s children, and his tribe was the most powerful and numerous. The southeastern part of Palestine fell to their lot. See JUDEA. On the border of their territory was Jerusalem, the seat of the…
the praise of the Lord; confession
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
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…
The Hebrew word מִשְׁפָּט (mishpat) primarily means judgment or justice and encompasses various aspects such as legal rights, ordinances, and decisions. It is derived from a root meaning to pronounce a verdict, covering both human and divine law. The entries highlight its application in legal contexts, including the act of deciding cases and the attributes of justice and rectitude.
מִשְׁפָּט 422 n.m. judgment
judgment
justice, right, rectitude
ordinance
decision
one's (legal) right, privilege, due
proper, fitting, measure
custom, manner
what manner of
plan
base
H4941 מִשְׁפָּט judgment . judgment
. justice, right, rectitude
. ordinance
. decision
. one's (legal) right, privilege, due
. . proper, fitting, measure
. custom, manner
. what manner of
. plan
4941 mishpat mish-pawt'
from 8199; properly, a verdict (favorable or unfavorable)
pronounced judicially, especially a sentence or formal decree
(human or (participant's) divine law, individual or
collective), including the act, the place, the suit, the
crime, and the penalty; abstractly, justice, including a
participant's right or privilege (statutory or customary), or
even a style:--+ adversary, ceremony, charge, X crime,
custom, desert, determination, discretion, disposing, due,
fashion, form, to be judged, judgment, just(-ice, -ly),
(manner of) law(-ful), manner, measure, (due) order,
ordinance, right, sentence, usest, X worthy, + wrong.
see HEBREW for 08199
מִשְׁפָּט (mish.pat) — justice: judgement.
: judgement/punishment
1) judgment, justice, ordinance
1a) judgment
1a1) act of deciding a case
1a2) place, court, seat of judgment
1a3) process, procedure, litigation (before judges)
1a4) case, cause (presented for judgment)
1a5) sentence, decision (of judgment)
1a6) execution (of judgment)
1a7) time (of judgment)
1b) justice, right, rectitude (attributes of God or man)
1c) ordinance
1d) decision (in law)
1e) right, privilege, due (legal)
1f) proper, fitting, measure, fitness, custom, manner, plan
מִשְׁפָּט (mish.pat) — justice.
: justice/right/righteousness
1) judgment, justice, ordinance
1a) judgment
1a1) act of deciding a case
1a2) place, court, seat of judgment
1a3) process, procedure, litigation (before judges)
1a4) case, cause (presented for judgment)
1a5) sentence, decision (of judgment)
1a6) execution (of judgment)
1a7) time (of judgment)
HNcmpc/Sp2ms — Noun common masculine plural construct · suffixHNcmpc/Sp2ms