Psalms 50:23 — Word Study
WLCזֹבֵ֥חַ תּוֹדָ֗ה יְֽכַ֫בְּדָ֥נְנִי וְשָׂ֥ם דֶּ֑רֶךְ אַ֝רְאֶ֗נּוּ בְּיֵ֣שַׁע אֱלֹהִֽים׃
BSAHe who sacrificeszâbach [offers] a thank offeringtôwdâh [of praise, glorifying God] honors Mekâbad▸ [glorifies, makes weighty] and to him who rightly orderssûwm [orders, sets] [his] wayderek [path, journey, manner of life] I will showrâʼâh▸ [cause to look on, reveal] the salvationyeshaʻ [deliverance, rescue] of Godʼĕlôhîym [Elohim, the supreme Provider]
| Greek | English | Parsing |
|---|---|---|
| זֹבֵ֥חַ | [one who] sacrifices | Verb, Qal, participle (active) masculine singular |
| תּוֹדָ֗ה | a thank-offering | Noun common, feminine singular absolute |
| יְֽכַ֫בְּדָ֥נְנִי | he honors me | Verb piel imperfect third person masculine singular, suffix |
| וְשָׂ֥ם | and [one who] sets | Conjunction, verb qal participle (active) masculine singular |
| דֶּ֑רֶךְ | a way | Noun common, both singular absolute |
| אַ֝רְאֶ֗נּוּ | I will let look him | Verb hiphil imperfect first person common singular, suffix |
| בְּיֵ֣שַׁע | on [the] salvation of | Preposition, noun common masculine singular construct |
| אֱלֹהִֽים׃ | God | Noun common, masculine plural absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | He who sacrifices a thank offering honors Me, and to him who rights his way, I will show the salvation of God.” |
| KJV | Whoso offereth praise glorifieth me: and to him that ordereth his conversation aright will I shew the salvation of God. |
| ASV | Whoso offereth the sacrifice of thanksgiving glorifieth me; And to him that ordereth his way aright Will I show the salvation of God. |
| YLT | He who is sacrificing praise honoureth Me, As to him who maketh a way, I cause him to look on the salvation of God! |
| WEB | Whoever offers the sacrifice of thanksgiving glorifies me, and prepares his way so that I will show God’s salvation to him.” |
| BBE | Whoever makes an offering of praise gives glory to me; and to him who is upright in his ways I will make clear the salvation of God. |
The translations agree on the key concepts of thank offerings and righteous living.
The sentence consists of two main clauses connected by 'and', emphasizing the relationship between sacrifice and righteous living.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbזָבַח
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 50:23
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 — True Worship and Righteousnessgenerated
Psalm 50:23 emphasizes that true honor to God comes through thank offerings and living righteously. The preceding verses warn against hypocrisy and forgetting God, urging believers to reflect on their relationship with Him and the importance of genuine worship. This psalm serves as a reminder that God desires heartfelt devotion rather than mere ritual.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 50:14–15 | Sacrifice a thank offering to God, and fulfill your vows to the Most High. |
| 2 | Psalm 22:23 | You who fear the LORD, praise Him! All descendants of Jacob, honor Him! All offspring of Israel, revere Him! |
| 3 | Psalm 27:6 | Then my head will be held high above my enemies around me. At His tabernacle I will offer sacrifices with shouts of joy; I will sing and make music to the LORD. |
| 4 | Psalm 86:9–12 | All the nations You have made will come and bow before You, O Lord, and they will glorify Your name. |
| 5 | Romans 12:1 | Therefore I urge you, brothers, on account of God’s mercy, to offer your bodies as living sacrifices, holy and pleasing to God, which is your spiritual service of worship. |
The Treasury of Scripture Knowledge — 26 references, hung on the phrase they belong to
The Key Word — תּוֹדָ֗ה, to.Dahgenerated
The Hebrew word תּוֹדָה (todah) means 'thanksgiving' and is often associated with acts of praise, particularly in a liturgical context. It is derived from a root meaning 'to extend the hand', which signifies the act of offering thanks to God. This term is used in various forms of worship, including songs and offerings, highlighting the communal aspect of gratitude.
In this verse, תּוֹדָה refers specifically to a thank offering, which is a form of sacrifice that acknowledges God's goodness and mercy. It underscores the importance of gratitude in the believer's life as a means of honoring God.
How Translations Differ — measured against the Berean Standard Biblegenerated
The translations agree that the verse conveys the significance of thank offerings and righteous living in honoring God.
Sentence Structuregenerated
The verse is structured around two main clauses connected by 'and'. The first clause focuses on the act of sacrifice and its significance, while the second clause highlights the promise of God's revelation of salvation to those who live righteously.
The finite verbs are זֹבֵ֥חַ (he who sacrifices) and שָׂ֥ם (he who sets), indicating the actions of the subjects. The sentence emphasizes the cause-and-effect relationship between honoring God through sacrifices and the resulting divine revelation.
Septuagint Backgroundgenerated
In the Septuagint, זֹבֵ֥חַ is rendered as θυσία (thusia), which means 'sacrifice'. This choice reflects the Greek understanding of sacrificial practices, aligning with the Hebrew context of offering to God.
The term תּוֹדָה is translated as αἰνέσεως (aineseos), meaning 'praise'. This indicates a focus on the act of glorifying God through thanksgiving, reinforcing the importance of gratitude in worship.
In plain words — the whole versegenerated
Psalm 50:23 teaches that those who offer thank offerings honor God, and He promises to reveal His salvation to those who live righteously. This verse highlights the connection between gratitude, worship, and righteous living in the believer's relationship with God.
Frequently Asked Questionsgenerated
A thank offering is a form of sacrifice that expresses gratitude to God, often accompanied by praise and worship, as seen in various psalms.
To 'right his way' means to live righteously and align one's actions with God's will, ensuring a path that honors Him.
Honoring God is essential as it reflects our relationship with Him and acknowledges His sovereignty and goodness in our lives.
Seeing God's salvation refers to experiencing His deliverance and rescue, both spiritually and physically, as a result of living in accordance with His ways.
Reflection Questionsgenerated
- In what ways can I express gratitude to God in my daily life?
- How can I ensure that my actions align with God's will and honor Him?
- What does it mean for me to experience God's salvation in my life?
- How can I encourage others to offer thank offerings and live righteously?
The early church on this verse — how the Fathers read it
Early Church Fathers referenced this verse to discuss the nature of true worship and the importance of thank offerings in honoring God.
Let us … earnestly strive to be found in the number of those that wait for him, in order that we may share in his promised gifts.Early Church Fathers on Psalms 50 →
Who among us is of such measure and kind to offer to God “salutary sacrifices” and a “sacrifice of praise”? I believe that one to be a person who praises God in all his actions and fulfills through him what our Lord and Savior says: “That…Early Church Fathers on Psalms 50 →
"Sacrifice of praise shall glorify Me" [Psalms 50:23]. How shall "sacrifice of praise glorify Me"? Assuredly sacrifice of praise does no wise profit evil men,Early Church Fathers on Psalms 50 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Psalms 50:23 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleWhoso offereth praise,...., Which is exhorted to; [See comments on Psalms 50:14]; glorifieth me; celebrates the divine perfections, gives God the glory of all mercies; which honours him, and is more
Read John Gill on Psalms 50 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryWhoso offereth praise glorifieth me: and to him that ordereth his conversation aright will I shew the salvation of God.
Read Robert Jamieson on Psalms 50 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BiblePraise; or, thanksgiving as this word is rendered, . See Poole "". Glorifieth me; he and he only gives me the honour that I require and prize, and not he who loads my altar with a multitude of sacrifices; whereby you vainly and falsely conceit that you please and glorify me, although in the mean time you live in the gross neglect of the more important duties of piety, and justice, and charity; whereas in truth you greatly dishonour me, and my worship and service, by your infamous lives. That ordereth his conversation aright, Heb. that composeth or disposeth the way or manner of his (which pronoun is frequently understood) life, i.e. that lives orderly, and according to rule; for sinners are…
Read Matthew Poole on Psalms 50 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 50:23 Whoso offereth praise glorifieth me: and to him that ordereth [his] conversation [aright] will I shew the salvation of God.Ver. 23. Whoso offereth praise glorifieth me] So his praise be cordial, oral, real, with recognition of my benefits, estimation, retribution; this is the best sacrifice he can bring me. And to him that ordereth his conversation aright] That walketh accurately and exactly; walketh as in a frame, treading gingerly, stepping warily, not lifting up one foot till he find sure footing for the other. I will show the salvation of God] i.e. Give him a prospect of heaven here, and hereafter a full fruition of it.
Read John Trapp on Psalms 50 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(23) Offereth praise.—Better, sacrificeth thanksgiving, as in Psalms 50:14; the poet here sums up what he has previously said. This clause must therefore be considered as addressed to the sincere formalist, the next to the openly wicked.To him that ordereth . . .—Literally, as the text stands, placeth his way, which is hardly intelligible. The version of Symmachus suggests the reading tam, instead of sam, “to him who walks uprightly.” But being plainly intended for the ungodly, we want in this clause some mention of amendment; and if the poet wrote shab, we get, literally, him who has turned his way, i.e., who has changed his course of life.
Read Charles John Ellicott on Psalms 50 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 23. Whoso offereth praise] These are the very same words as those in Psalms 50:14, זבח תודה; and should be read the same way independently of the points, zebach todah, "sacrifice the thank-offering." JESUS is the great eucharistic sacrifice; offer him up to God in your faith and prayers. By this sacrifice is God glorified, for in him is God well pleased; and it was by the grace or good pleasure of God that he tasted death for every man. Ordereth his conversation] שם דרך sam derech, DISPOSETH his way. - Margin. Has his way THERE, שם דרך sham derech, as many MSS. and old editions have it; or makes that his custom. Will I show the salvation of God.] אראנו arennu, I will cause him to see…
Read AdamClarke on Psalms 50 →CambridgeThe Cambridge Bible for Schools and Colleges23. Whoso offereth praise] He that offereth the sacrifice of thanksgiving, as in Psalms 50:14. This line sums up the teaching of Psa 50:7-15 on the nature of true worship: and it is natural to expect the second line to sum up the teaching of Psa 50:16-21 on the obligations of moral duty. This it does if the rendering of A.V. can be retained, ‘to him that ordereth his conversation aright,’ i.e. takes heed to his way of life, or orders it in accordance with My commandments. But aright is not in the Heb., and it is doubtful if this sense can fairly be extracted from the text. Hence the rendering of R.V. marg. has been proposed, and pretareth a way that I may shew him &c., which is…
Read Cambridge on Psalms 50 →Albert Barnes1798–1870Barnes' Notes on the BibleWhoso offereth praise glorifieth me - That is, he truly honors me; he is a true worshipper; he meets with my approbation.
Read Albert Barnes on Psalms 50 →The verse in English, compared — 16 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
He who sacrifices a thank offering honors Me, and to him who rights his way, I will show the salvation of God.”
Whoever offers the sacrifice of thanksgiving glorifies me, and prepares his way so that I will show God’s salvation to him.”
He who sacrifices a thank offering honors Me, and to him who rightly orders his way, I will show the salvation of God.”
Whoever presents a thank-offering honors me. To whoever obeys my commands, I will reveal my power to deliver.”
Tyndale line
Whoso offereth praise glorifieth me: and to him that ordereth his conversation aright will I shew the salvation of God.
Whoso offereth the sacrifice of thanksgiving glorifieth me; And to him that ordereth his way aright Will I show the salvation of God.
Whoso offereth the sacrifice of thanksgiving glorifieth me; and to him that ordereth his conversation aright will I shew the salvation of God.
Whoever offereth praise glorifieth me: and to him that ordereth his deportment aright will I show the salvation of God.
He that offereth praise, shall glorifie mee: and to him, that disposeth his way aright, will I shew the saluation of God.
Strictly literal
Whoso offereth praise glorifieth me; and to him that ordereth [his] way will I shew the salvation of God.
He who is sacrificing praise honoureth Me, As to him who maketh a way, I cause him to look on the salvation of God!
He who is sacrificing praise honors Me, || As for him who makes a way, || I cause him to look on the salvation of God!
Whoso offereth thanksgiving glorifieth me: and to him that ordereth his course aright, will I show the salvation of God.
The one who offers a sacrifice of thanksgiving praises me, and to anyone who plans his path in the right way I will show God's salvation.”
Simplified
But those who give an offering of thanks honor me, and to those who follow the right I will show them the salvation of God.”
Whoever makes an offering of praise gives glory to me; and to him who is upright in his ways I will make clear the salvation of God.
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 aligns closely with the Septuagint and the Dead Sea Scrolls, with all three witnesses preserving the essential wording of the verse. The Dead Sea Scrolls confirm the Hebrew text's integrity, showing that the same themes of sacrifice and righteousness were recognized in ancient Jewish worship.
זֹבֵ֥חַ תּוֹדָ֗ה יְֽכַ֫בְּדָ֥נְנִי וְשָׂ֥ם דֶּ֑רֶךְ אַ֝רְאֶ֗נּוּ בְּיֵ֣שַׁע אֱלֹהִֽים׃
8 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.
זבח תודה יכבד׳נני ושם דרך ארא׳נו בישע אלהים
8 words on the leather.
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 50:23
One dossier per word, with every reference work grouped by kind — Hebrew lexicons, morphology, Bible dictionaries, topical chains and the English of the translators themselves. The verse sits at the head of each block with the word under study lit, so you never lose your place. The panel above gives the short answer; this is the long one, and it is the part of the page worth indexing.
Every entry below is the lexicographer's own text. On the Hebrew: Brown-Driver-Briggs entire and its gloss set, Strong's Hebrew Dictionary, and Tyndale House's Translators Brief lexicon. Where a cell says a work has no entry, that work genuinely has none for this word.
The Hebrew word זָבַח (zavach) is a primitive root meaning to slaughter, particularly in the context of sacrifice. It encompasses various forms of slaughter, including for eating and divine judgment, and is used in both the Qal and Piel stems. The entries highlight its significance in sacrificial practices, but do not present any notable disagreements among lexicons.
זָבַח 134 vb. slaughter for sacrifice
Qal 112
slaughter for sacrifice
slaughter for eating
slaughter for divine judgment
Pi. 22 sacrifice
base
H2076 זָבַח slaughter for sacrifice .. slaughter for sacrifice
. slaughter for eating
. slaughter for divine judgment
. sacrifice
2076 zabach zaw-bakh'
a primitive root; to slaughter an animal (usually in
sacrifice):--kill, offer, (do) sacrifice, slay.
זָבַח (za.vach) — to sacrifice.
1) to slaughter, kill, sacrifice, slaughter for sacrifice
1a) (Qal)
1a1) to slaughter for sacrifice
1a2) to slaughter for eating
1a3) to slaughter in divine judgment
1b) (Piel) to sacrifice, offer sacrifice
Aramaic equivalent: de.vach (דְּבַח "to sacrifice" H1684)
V-Qal — Verb · Qal · participle (active) masculine singularHVqrmsa
תּוֹדָה (to-dah) means 'thanksgiving' and encompasses various forms of praise, including songs of worship and thank-offerings. It is derived from the root meaning 'to extend the hand' and can refer to a choir or procession of worshippers. The entries consistently highlight its liturgical context and the act of giving thanks to God.
תּוֹדָה n.f. thanksgiving
give praise to י׳
thanksgiving in songs of liturgical worship
thanksgiving choir, procession, line, company
thank-offering
base
H8426 תּוֹדָה thanksgiving . give praise to י׳
. thanksgiving in songs of liturgical worship
. thanksgiving choir, procession, line, company
. thank=offering
8426 towdah to-daw'
from 3034; properly, an extension of the hand, i.e. (by
implication) avowal, or (usually) adoration; specifically, a
choir of worshippers:--confession, (sacrifice of) praise,
thanks(-giving, offering).
see HEBREW for 03034
תּוֹדָה (to.dah) — thanksgiving.
1) confession, praise, thanksgiving
1a) give praise to God
1b) thanksgiving in songs of liturgical worship, hymn of praise
1c) thanksgiving choir or procession or line or company
1d) thank-offering, sacrifice of thanksgiving
1e) confession
N-fs — Noun common · feminine singular absoluteHNcfsa
See SACRIFICE.
The Hebrew word כָּבֵד (kabad) is built from a primitive root meaning 'to be heavy.' It covers a range of meanings, including being burdensome, weighty, or honorable. The word can describe both a negative sense of heaviness or dullness and a positive sense of honor or glory. It appears in various forms, such as making oneself heavy or being made honorable.
כָּבֵד vb. be heavy, weighty, burdensome, honoured
Qal
be heavy, in weight
heavy, insensible, dull
be honoured
Niph.
pass.
be made heavy fr. abundance
be honoured, enjoy honour, of man
medial, get oneself glory (or honour), of God
Pi.
make heavy, insensible
make honourable, honour, glorify, usu. c. human subj.
Pu. be made honourable, honoured
Hiph.
make heavy
make heavy, dull, unresponsive, the ears
cause to be honoured
Hithp.
make oneself heavy, dense, numerous
honour oneself
base
H3513 כָּבֵד be heavy, weighty, burdensome, honoured .. be heavy, in weight
. heavy, insensible, dull
. be honoured
. . pass. . be made heavy fr. abundance
. be honoured, enjoy honour, of man
. medial, get oneself glory (or honour), of God
. . make heavy, insensible
. make honourable, honour, glorify, usu. c. human subj.
. be made honourable, honoured
. . make heavy
. make heavy, dull, unresponsive, the ears
. cause to be honoured
. . make oneself heavy, dense, numerous
. honour oneself
3513 kabad kaw-bad'
or kabed {kaw-bade'}; a primitive root; to be heavy, i.e. in
a bad sense (burdensome, severe, dull) or in a good sense
(numerous, rich, honorable; causatively, to make weighty (in
the same two senses):--abounding with, more grievously
afflict, boast, be chargeable, X be dim, glorify, be (make)
glorious (things), glory, (very) great, be grievous, harden,
be (make) heavy, be heavier, lay heavily, (bring to, come to,
do, get, be had in) honour (self), (be) honourable (man),
lade, X more be laid, make self many, nobles, prevail, promote
(to honour), be rich, be (go) sore, stop.
כָּבֵד (ka.vad) — to honor: honour.
: honour/glory
1) to be heavy, be weighty, be grievous, be hard, be rich, be honourable, be glorious, be burdensome, be honoured
1a) (Qal)
1a1) to be heavy
1a2) to be heavy, be insensible, be dull
1a3) to be honoured
1b) (Niphal)
1b1) to be made heavy, be honoured, enjoy honour, be made abundant
1b2) to get oneself glory or honour, gain glory
1c) (Piel)
1c1) to make heavy, make dull, make insensible
1c2) to make honourable, honour, glorify
1d) (Pual) to be made honourable, be honoured
1e) (Hiphil)
1e1) to make heavy
1e2) to make heavy, make dull, make unresponsive
1e3) to cause to be honoured
1f) (Hithpael)
1f1) to make oneself heavy, make oneself dense, make oneself numerous
1f2) to honour oneself
כָּבֵד (ka.vad) — to honor: heavy.
: heavy/severe
1) to be heavy, be weighty, be grievous, be hard, be rich, be honourable, be glorious, be burdensome, be honoured
V-Piel-Imperf-3ms | Suff — Verb piel imperfect third person masculine singular · suffixHVpi3ms/Sp1bs
The Hebrew word שׂוּם (sum) is a verb meaning to put, place, or set, with a wide range of applications including appointing, establishing, and making. It can also refer to laying something upon or directing it. There is a related noun שׂוּמָה (sumah), which may denote a token of unluckiness. The entries do not present any significant disagreement.
שׂוּם, שִׂים 582 vb. put, place, set
Qal
put, set, in a place
put something upon
put, lay, set
put, c. בֵּין
set, direct
set, ordain, in a place
set, establish a law, statute
set, found a nation
set, appoint (as ruler, official)
set, constitute, make
set, determine, fix, bounds
set, station, at a post
put in position, sacred bread, sword, staves, bars
set up altars
= plant, wheat
set, fix (countenance)
make a thing, or pers. (acc.), for, transform into
make, constitute
work, bring to pass
appoint, give
set, fix (countenance)
Hiph. I will make him for a sign
Hoph. there was set before him
base
שׂוּמָה perhaps n. f. token of unluckiness, scowl;—2 S 13:32
ref
H7760a שׂוּם, שִׂים put, place, set .. . put, set, in a place
. put something upon
. put, lay, set
. put, c. בֵּין
. set, direct
. . set, ordain, in a place
. set, establish a law, statute
. set, found a nation
. set, appoint (as ruler, official)
. set, constitute, make
. set, determine, fix, bounds
. . set, station, at a post
. put in position, sacred bread, sword, staves, bars
. set up altars
. = plant, wheat
. set, fix (countenance)
. . make a thing, or pers. (acc.), for, transform into
. make, constitute
. work, bring to pass
. appoint, give
. set, fix (countenance)
. I will make him for a sign
. there was set before him
H7760b שׂוּמָה perhaps n. f. token of unluckiness, scowl
7760 suwm soom
or siym {seem}; a primitive root; to put (used in a great
variety of applications, literal, figurative, inferentially,
and elliptically):--X any wise, appoint, bring, call (a
name), care, cast in, change, charge, commit, consider,
convey, determine, + disguise, dispose, do, get, give, heap
up, hold, impute, lay (down, up), leave, look, make (out),
mark, + name, X on, ordain, order, + paint, place, preserve,
purpose, put (on), + regard, rehearse, reward, (cause to) set
(on, up), shew, + stedfastly, take, X tell, + tread down,
((over-))turn, X wholly, work.
שׂוּם (sum) — to set: make.
: make/establish
1) to put, place, set, appoint, make
1a) (Qal)
1a1) to put, set, lay, put or lay upon, lay (violent) hands on
1a2) to set, direct, direct toward
1a2a) to extend (compassion) (fig)
1a3) to set, ordain, establish, found, appoint, constitute, make, determine, fix
1a4) to set, station, put, set in place, plant, fix
1a5) to make, make for, transform into, constitute, fashion, work, bring to pass, appoint, give
1b) (Hiphil) to set or make for a sign
1c) (Hophal) to be set
שׂוּמָה (su.mah) — fate.
token of unluckiness, scowl
שׂוּם (sum) — to set: put.
: put/give
1) to put, place, set, appoint, make
1a) (Qal)
1a1) to put, set, lay, put or lay upon, lay (violent) hands on
1a2) to set, direct, direct toward
1a2a) to extend (compassion) (fig)
1a3) to set, ordain, establish, found, appoint, constitute, make, determine, fix
Conj | V-Qal — Conjunction · verb qal participle (active) masculine singularHC/Vqrmsa
דֶּ֫רֶךְ (derek) means way, road, or journey, and can refer to both literal paths and figurative courses of life or actions. It encompasses various aspects such as direction, manner, and moral character, often highlighting the nature of one's conduct. The term is used in both positive and negative contexts, reflecting the moral implications of one's path.
דֶּ֫רֶךְ 715 n.m. way, road, distance, journey, manner
way, road, path
journey
of direction, almost or quite = toward
way, manner
fig. of course of life, or action, undertakings
of moral action and character
of duty
specif.: in good sense
oftener in bad sense
way of י׳
base
H1870 דֶּ֫רֶךְ way, road, distance, journey, manner . way, road, path
. journey
. of direction, almost or quite = toward
. way, manner
. fig. of course of life, or action, undertakings
. . of moral action and character
. of duty
. specif.: in good sense
. oftener in bad sense
. way of י׳
1870 derek deh'-rek
from 1869; a road (as trodden); figuratively, a course of
life or mode of action, often adverb:--along, away, because
of, + by, conversation, custom, (east-)ward, journey, manner,
passenger, through, toward, (high-) (path-)way(-side),
whither(-soever).
see HEBREW for 01869
דֶּ֫רֶךְ (de.rekh) — way: conduct.
: conduct/lifestyle
1) way, road, distance, journey, manner
1a) road, way, path
1b) journey
1c) direction
1d) manner, habit, way
1e) of course of life (fig.)
1f) of moral character (fig.)
דֶּ֫רֶךְ (de.rekh) — Way.
This name means way, road
דֶּ֫רֶךְ (de.rekh) — (King's) Highway.
This name means way, road
Combined with me.lekh (מֶ֫לֶךְ "King's" H4428I)
דֶּ֫רֶךְ (de.rekh) — way: direction.
: direction
1) way, road, distance, journey, manner
1a) road, way, path
1b) journey
1c) direction
1d) manner, habit, way
1e) of course of life (fig.)
1f) of moral character (fig.)
דֶּ֫רֶךְ (de.rekh) — way: road.
: road/route
1) way, road, distance, journey, manner
1a) road, way, path
1b) journey
1c) direction
1d) manner, habit, way
1e) of course of life (fig.)
1f) of moral character (fig.)
דֶּ֫רֶךְ (de.rekh) — way: journey.
: journey
N-cs — Noun common · both singular absoluteHNcbsa
wa ('orach, orcha', 'erets, bo', derekh, halikhah, ma`galah, nathibh; hodos, parodos, poreia, tropos; "highway," mecillah, meclul; diexodoi ton hodon): The list just cited contains only a portion of the words translated "way" or "highway" in the King James Version. Most of them have the primary meaning of "road," "customary path," "course of travel" (Ge 3:24; Ex 23:20; Nu 20:17, etc.). By a very easy and natural figure "way" is applied to the course of human conduct, the manner of life which one lives (Ex 18:20; 32:8; Nu 22:32; 1Sa 8:3;
רָאָה (ra'ah) is a Hebrew verb meaning 'to see' and encompasses a wide range of visual and perceptual actions, including looking, observing, and causing others to see. It can refer to both literal sight and figurative understanding, with various grammatical forms indicating different nuances, such as appearing or being visible. The entries indicate a rich semantic field without significant disagreement among lexicographers.
רָאָה 1315 vb. see
Qal 1141
see, subj.
see, c. acc. rei
see, sq. acc. cl. or phr. of closer design
see, so as to learn to know
abs. see, have (power of) vision
see = perceive
look at, see, by direct volition
of mental observation
c. ב, lit., look into, hence look at with interest
see, c. acc. rei
Niph.
appear
be seen
be visible
Pu. appar. his bones are not detected
Hithp. recipr. look at each other
Hiph.
cause one to see something, shew
cause to experience something
cause to look intently at, to behold
Hoph.
be caused to see, be shewn
be exhibited to
base
H7200a רָאָה see .. . see, subj.
. see, c. acc. rei
. see, sq. acc. + cl. or phr. of closer design
. see, so as to learn to know
. abs. see, have (power of) vision
. see = perceive
. look at, see, by direct volition
. of mental observation
. . c. ב, lit., look into, hence look at with interest
. see, c. acc. rei
. . appear
. be seen
. be visible
. appar. his bones are not detected
. recipr. look at each other
. . . cause one to see something, shew
. cause to experience something
. cause to look intently at, to behold
. . be caused to see, be shewn
. be exhibited to
H7200b רְאוּת look
7200 ra'ah raw-aw'
a primitive root; to see, literally or figuratively (in
numerous applications, direct and implied, transitive,
intransitive and causative):--advise self, appear, approve,
behold, X certainly, consider, discern, (make to) enjoy, have
experience, gaze, take heed, X indeed, X joyfully, lo, look
(on, one another, one on another, one upon another, out, up,
upon), mark, meet, X be near, perceive, present, provide,
regard, (have) respect, (fore-, cause to, let) see(-r, -m, one
another), shew (self), X sight of others, (e-)spy, stare, X
surely, X think, view, visions.
רָאָה (ra.ah) — to see: see.
: see/show
1) to see, look at, inspect, perceive, consider
1a) (Qal)
1a1) to see
1a2) to see, perceive
1a3) to see, have vision
1a4) to look at, see, regard, look after, see after, learn about, observe, watch, look upon, look out, find out
1a5) to see, observe, consider, look at, give attention to, discern, distinguish
1a6) to look at, gaze at
1a7) to provide, choose
1b) (Niphal)
1b1) to appear, present oneself
1b2) to be seen
1b3) to be visible
1c) (Pual) to be seen
1d) (Hiphil)
1d1) to cause to see, show
1d2) to cause to look intently at, behold, cause to gaze at
1e) (Hophal)
1e1) to be caused to see, be shown
1e2) to be exhibited to
1f) (Hithpael) to look at each other, face
רָאָה (ra.ah) — to see: examine.
: examine/consider
1) to see, look at, inspect, perceive, consider
1a) (Qal)
1a1) to see
1a2) to see, perceive
1a3) to see, have vision
V-Hiphil-Imperf-1cs | Suff — Verb hiphil imperfect first person common singular · suffixHVhi1cs/Sp3ms
יֵ֫שַׁע (yesha`) refers to concepts of deliverance, rescue, and salvation, encompassing both physical and spiritual aspects. It also includes ideas of safety, welfare, and prosperity. The entries consistently emphasize its use in contexts of divine rescue and victory.
יֵ֫שַׁע n.m. deliverance, rescue, salvation, also safety, welfare
safety, welfare, prosperity
salvation, i.e. primarily physical rescue, by God, oft. with added spiritual idea
victory
base
H3468 יֵ֫שַׁע deliverance, rescue, salvation, also safety, welfare . safety, welfare, prosperity
. salvation, i.e. primarily physical rescue, by God, oft. with added spiritual idea
. victory
3468 yesha` yeh'-shah
or yeshai {yay'-shah}; from 3467; liberty, deliverance,
prosperity:--safety, salvation, saving.
see HEBREW for 03467
יֵ֫שַׁע (ye.sah) — salvation.
1) deliverance, salvation, rescue, safety, welfare
1a) safety, welfare, prosperity
1b) salvation
1c) victory
Prep | N-ms — Preposition · noun common masculine singular constructHR/Ncmsc
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
אֱלֹהִים (elohiym) is a plural noun meaning 'gods' or 'God,' often referring to the supreme deity in the Old Testament. It encompasses divine beings, rulers, and judges, reflecting divine majesty and power. The term can also denote angels and is used in a superlative sense. Notably, it is sometimes combined with יהוה (YHWH), the personal name of God.
אֱלֹהִים 2570 n.m.pl.
pl. in number.
rulers, judges, either as divine representatives at sacred places or as reflecting divine majesty and power
divine ones, superhuman beings including God and angels
angels
gods
pl. intensive
god or goddess
godlike one
works of God, or things belongng to him
God
הָאֱלֹהִים the (true) God
אֱלֹהִים = God
base
H430 אֱלֹהִים n. m. pl. . pl. in number. . rulers, judges, either asdivine representatives at sacred places or as reflecting divine majesty and power
. divine ones, superhuman beings including God and angels
. angels
. gods
. pl. intensive . god or goddess
. godlike one
. works of God, or things belongng to him
. God
. הָאֱלֹהִים the (true) God
. אֱלֹהִים = God
430 'elohiym el-o-heem'
plural of 433; gods in the ordinary sense; but specifically
used (in the plural thus, especially with the article) of the
supreme God; occasionally applied by way of deference to
magistrates; and sometimes as a superlative:--angels, X
exceeding, God (gods)(-dess, -ly), X (very) great, judges, X
mighty.
see HEBREW for 0433
אֱלֹהִים (e.lo.him) — God.
This name means "gods" (plural intensive-singular meaning), "God"
Another name of ye.ho.vah (יהוה "LORD" H3068G)
אֱלֹהִים (e.lo.him) — (LORD)-Elohe.
Combined with ye.ho.vah (יהוה "LORD" H3068)
אֱלֹהִים (e.lo.him) — (Gibeath)-elohim.
Combined with giv.ah (גִּבְעָה "Gibeath" H1389)
N-mp — Noun common · masculine plural absoluteHNcmpa
god ('Elohim, 'El, [`Elyon], Shadday, Yahweh; Theos):
I. INTRODUCTION TO THE GENERAL IDEA
1. The Idea in Experience and in Thought
2. Definition of the Idea
3. The Knowledge of God
4. Ethnic Ideas of God
(1) Animism
(2) Fetishism
(3) Idolatry
(4) Polytheism
(5) Henotheism
(6) Pantheism
(7) Deism
(8) Semitic Monolatry
(9) Monotheism
II. THE IDEA OF GOD IN THE OLD TESTAMENT
1. The Course of Its Development
2. Forms of Its Manifestation
(1) The Face or Countenance of God
(2) The Voice and Word of God
(3) The Glory of God
(4) The Angel of God
(5) The Spirit of God
(6) The Name of God
(7) Occasional Forms
3. The Names of God
(1) Generic
(2) Attributive
(3) Yahweh
4. Pre-prophetic Conceptions of God
(1) Yahweh Alone Is the God of Israel
(a) His Early Worship
(b) Popular Religion
(c) Polytheistic Tendencies
(i) Coordination
(ii) Assimilation
(iii) Disintegration
(d) No Hebrew Goddesses
(e) Human Sacrifices
God
(A.S. and Dutch God; Dan. Gud; Ger. Gott), the name of the Divine Being. It is the rendering (1) of the Hebrew ’El, from a word meaning to be strong; (2) of ’Eloah_, plural _’Elohim. The singular form, Eloah, is used only in poetry. The plural form is more commonly used in all parts of the Bible, The Hebrew word Jehovah (q.v.), the only other word generally employed to denote the Supreme Being, is uniformly rendered in the Authorized Version by “LORD,” printed in small capitals. The existence of God is taken for granted in the Bible. There is nowhere any argument to prove it. He who disbelieves this truth is spoken of as one devoid of understanding (Ps. 14:1).
The arguments generally adduced by theologians in proof of the being of God are:
(1.) The a priori argument, which is the testimony afforded by reason.
(good). Throughout the Hebrew Scriptures two chief names are used for the one true divine Being--ELOHIM, commonly translated God in our version, and JEHOVAH, translated Lord . Elohim is the plural of Eloah (in Arabic Allah); it is often used in the short form EL (a word signifying strength , as in EL-SHADDAI, God Almighty, the name by which God was specially known to the patriarchs. (Genesis 17:1; 28:3; Exodus 6:3) The etymology is uncertain, but it is generally agreed that the primary idea is that of strength, power of effect , and that it properly describes God in that character in which he is exhibited to all men in his works, as the creator, sustainer and supreme governor of the world. The plural form of Elohim has given rise to much discussion. The fanciful idea that it…
This name, the derivation of which is uncertain, we give to that eternal, infinite, perfect, and incomprehensible Being, the Creator of all things, who preserves and governs all by his almighty power and wisdom, and is the only proper object of worship. The proper Hebrew name for God is JEHOVAH, which signifies He is. But the Jews, from a feeling of reverence, avoid pronouncing this name, substituting for it, wherever it occurs in the sacred test, the word ADONAI, Lord; except in the expression, ADONAI JEHOVAH, Lord Jehovah, for which they put, ADONAI ELOHIM, Lord God. This usage, which is not without an element of superstition, is very ancient, dating its origin some centuries before Christ; but there is no good ground for assuming its existence in the days of the inspired Old Testament writers. The proper word for God is ELOHIM, which is plural in its form, being thus used to signify…