Psalms 66:3 — Word Study
WLCאִמְר֣וּ לֵ֭אלֹהִים מַה־ נּוֹרָ֣א מַעֲשֶׂ֑יךָ בְּרֹ֥ב עֻ֝זְּךָ֗ יְֽכַחֲשׁ֖וּ לְךָ֣ אֹיְבֶֽיךָ׃
BSASayʼâmar [speak, declare, proclaim] to Godʼĕlôhîym [Elohim, the supreme One] Howmâh awesomeyârêʼ [fearful, to be revered] are Your deedsmaʻăseh [works, actions] So great is Yourrôb [abundant, mighty] powerʻôz [strength, might] that Your enemiesʼôyêb [adversaries, those who oppose You] cower before Youkâchash▸ [submit, bow down, in Your presence, to Your authority]
| Greek | English | Parsing |
|---|---|---|
| אִמְר֣וּ | say | Verb, Qal, imperative second person masculine plural |
| לֵ֭אלֹהִים | to God | Preposition, noun common masculine plural absolute |
| מַה־ | how! | Pronoun |
| נּוֹרָ֣א | awesome | Verb, Niphal, participle (active) masculine singular |
| מַעֲשֶׂ֑יךָ | [are] deeds your | Noun common masculine plural construct, suffix |
| בְּרֹ֥ב | in [the] greatness of | Preposition, noun common masculine singular construct |
| עֻ֝זְּךָ֗ | strength your | Noun common masculine singular construct, suffix |
| יְֽכַחֲשׁ֖וּ | they cringe | Verb, Piel, imperfect third person masculine plural |
| לְךָ֣ | to you | Preposition, suffix |
| אֹיְבֶֽיךָ׃ | enemies your | Verb qal participle (active) masculine plural common, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Say to God, “How awesome are Your deeds! So great is Your power that Your enemies cower before You. |
| KJV | Say unto God, How terrible art thou in thy works! through the greatness of thy power shall thine enemies submit themselves unto thee. |
| ASV | Say unto God, How terrible are thy works! Through the greatness of thy power shall thine enemies submit themselves unto thee. |
| YLT | Say to God, 'How fearful [are] Thy works, By the abundance of Thy strength, Thine enemies feign obedience to Thee. |
| WEB | Tell God, “How awesome are your deeds! Through the greatness of your power, your enemies submit themselves to you. |
| BBE | Say to God, How greatly to be feared are your works! because of your great power your haters are forced to put themselves under your feet. |
Where they part company is in the interpretation of נּוֹרָ֣א — see How Translations Differ.
The structure consists of a main command followed by an exclamatory description of God's deeds and power, leading to the reaction of His enemies.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbאָמַר
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 66:3
Sections marked generated are written from the data on this page rather than by a named author. Everything else — the lexicon entries, the cross references, the manuscript readings, the counts — is quoted from its source unchanged.
Context — A Call to Praise Godgenerated
Psalm 66:3 invites the faithful to proclaim the greatness of God’s works and power. This verse is part of a larger context that emphasizes the glory of God, encouraging all creation to recognize His might and to respond in worship, as seen in the surrounding verses. The psalmist reflects on God's deeds, which inspire reverence and fear, drawing attention to His authority over all enemies.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 47:2 | How awesome is the LORD Most High, the great King over all the earth! |
| 2 | Psalm 65:5 | With awesome deeds of righteousness You answer us, O God of our salvation, the hope of all the ends of the earth and of the farthest seas. |
| 3 | Psalm 76:12 | He breaks the spirits of princes; He is feared by the kings of the earth. |
| 4 | Exodus 15:1–16 | Then Moses and the Israelites sang this song to the LORD: “I will sing to the LORD, for He is highly exalted. The horse and rider He has thrown into the sea. |
| 5 | Judges 5:2–4 | “When the princes take the lead in Israel, when the people volunteer, bless the LORD. |
The Treasury of Scripture Knowledge — 13 references, hung on the phrase they belong to
The Key Word — אִמְר֣וּ, 'im.Rugenerated
The verb אָמַר (amar) means 'to say' or 'to speak,' with a wide range of uses in the Hebrew Bible, including commands and declarations. It is in the imperative form here, indicating a call to action directed at the audience to speak to God.
This word's parsing as a second person masculine plural imperative suggests a communal call, urging the people to collectively acknowledge and proclaim God's greatness.
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 main verb אִמְר֣וּ governs the entire verse, directing the audience to speak. The structure includes a direct address to God, followed by an exclamation about His deeds and a statement about His power, culminating in the reaction of His enemies.
The sentence builds from the imperative command to declare, leading into a description of God's deeds and power, which emphasizes the awe they inspire, particularly in relation to those who oppose Him.
Septuagint Backgroundgenerated
The Septuagint translates אִמְר֣וּ as εἴπατε, which carries the same imperative sense of calling others to speak. This choice maintains the communal aspect of the command.
The Greek word φοβερὰ for נּוֹרָ֣א suggests a focus on fear, aligning with the idea of reverence and awe in the presence of God's might.
In plain words — the whole versegenerated
Psalm 66:3 encourages people to speak to God and recognize how awesome His deeds are. It highlights God's great power and how even His enemies must bow down before Him.
Frequently Asked Questionsgenerated
It expresses a recognition of God's greatness and the fear and reverence His actions inspire.
They recognize His supreme power and authority, which compels them to submit.
We can share our testimonies of His works in our lives and encourage others to recognize His power.
Examples include creation, deliverance from enemies, and miraculous acts throughout history.
Reflection Questionsgenerated
- In what ways have I seen God's awesome deeds in my life?
- How can I encourage others to recognize God's power and authority?
- What does it mean to me to bow down before God in reverence?
- How can I better express my awe for God's works in my daily life?
The early church on this verse — how the Fathers read it
Early commentators, such as Augustine of Hippo, reference this verse to emphasize God's fearsome works and their impact on believers.
"Say ye to God, How to be feared are Your works!" [Psalms 66:3].Early Church Fathers on Psalms 66 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Psalms 66:3 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleSay unto God,.... Or, "concerning God" (t), as some; or, "before God", as the Targum; say to him as follows, in psalms and hymns of praise: how terrible art thou in thy works!
Read John Gill on Psalms 66 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentarySay unto God, How terrible art thou in thy works! through the greatness of thy power shall thine enemies submit themselves unto thee.
Read Robert Jamieson on Psalms 66 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleHow terrible art thou in thy works! To wit to thine enemies, as it follows. Submit themselves unto thee, Heb. lie unto thee, i.e. profess subjection to thee, not sincerely and freely, but by constraint, and out of a servile fear.
Read Matthew Poole on Psalms 66 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 66:3 Say unto God, How terrible [art thou in] thy works! through the greatness of thy power shall thine enemies submit themselves unto thee.Ver. 3. Say unto God] Hereby it appeareth that this, among other psalms of like nature, was written for the perpetual use of the Church, and to serve for a set form of praising God, as occasion required, either in public or private. Shall thine enemies submit themselves unto thee] Heb. shall lie unto thee; that is, saith Kimchi, shall deny that they ever did anything against thee, or thy people. Or, rather, they shall perforce acknowledge thy power and prowess; as Julian the apostate did in his last Vicisti Galilaee; they shall also yield…
Read John Trapp on Psalms 66 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 3. How terrible art thou ] Consider the plagues with which he afflicted Egypt before he brought your fathers from their captivity, which obliged all his enemies to submit. Thine enemies submit themselves] Literally, lie unto thee. This was remarkably the case with Pharaoh and the Egyptians. They promised again and again to let the people go, when the hand of the Lord was upon them: and they as frequently falsified their word.
Read AdamClarke on Psalms 66 →CambridgeThe Cambridge Bible for Schools and Colleges3. How terrible art thou in thy works!] Better as R.V., How terrible are thy works! Cp. Psalms 65:5; Revelation 15:3. through the greatness of thy power] Rather, of thy strength; cp. Psalms 46:1; Psalms 63:2; Psalms 68:33-34. submit themselves unto thee] Or, come cringing unto thee. The word, which means literally to lie (hence P.B.V. be found liars unto thee) and so to yield feigned obedience, denotes the unwilling homage paid by the conquered to their conqueror. Cp. Psalms 18:44; Psalms 81:15; Deuteronomy 33:29.
Read Cambridge on Psalms 66 →Albert Barnes1798–1870Barnes' Notes on the BibleSay unto God - In your songs of praise. Let your songs be directly addressed to him, setting forth the grounds of that praise, or the reasons why it is due to him. How terrible art thou in thy works! - How fearful!
Read Albert Barnes on Psalms 66 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible3. Say unto God—The psalmist now directs how to fulfil the requirement of Psa 66:2 : namely, by rehearsing and proclaiming the great events which have transpired, and ascribing them to God.
Read Daniel Denison Whedon on Psalms 66 →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
Say to God, “How awesome are Your deeds! So great is Your power that Your enemies cower before You.
Tell God, “How awesome are your deeds! Through the greatness of your power, your enemies submit themselves to you.
Say to God, “How awesome are Your deeds! So great is Your power that Your enemies cower before You.
Say to God: “How awesome are your deeds! Because of your great power your enemies cower in fear before you.
Tyndale line
Say unto God, How terrible art thou in thy works! through the greatness of thy power shall thine enemies submit themselves unto thee.
Say unto God, How terrible are thy works! Through the greatness of thy power shall thine enemies submit themselves unto thee.
Say unto God, How terrible are thy works! through the greatness of thy power shall thine enemies submit themselves unto thee.
Say to God, How terrible art thou in thy works! through the greatness of thy power shall thy enemies submit themselves to thee.
Say vnto God, Howe terrible art thou in thy workes! through the greatnesse of thy power shall thine enemies be in subiection vnto thee.
Strictly literal
Say unto God, How terrible are thy works! because of the greatness of thy strength, thine enemies come cringing unto thee.
Say to God, 'How fearful [are] Thy works, By the abundance of Thy strength, Thine enemies feign obedience to Thee.
Say to God, “How fearful Your works—By the abundance of Your strength, || Your enemies feign obedience to You.
Say unto God, How fear-inspiring is every one of thy works! through the greatness of thy strength will thy enemies yield feigned obedience unto thee.
Say to God, “How terrifying are your deeds! By the greatness of your power your enemies will submit to you.
From the Latin
That we may know thy way upon earth: thy salvation in all nations.
Simplified
Tell God, “What you do is awesome! Your enemies are forced to bow before you because of your power.
Say to God, How greatly to be feared are your works! because of your great power your haters are forced to put themselves under your feet.
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the MACULA Hebrew treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran
The Masoretic Text of Psalms 66:3 reads, "Say to God, 'How awesome are Your deeds! So great is Your power that Your enemies cower before You.'" The Septuagint agrees with the Masoretic Text, as all ten words match in meaning, though the word order and articles differ due to the nature of Greek syntax. There are no significant differences in the content of this verse among the ancient witnesses, indicating a strong consistency in the text across these traditions.
אִמְר֣וּ לֵ֭אלֹהִים מַה־ נּוֹרָ֣א מַעֲשֶׂ֑יךָ בְּרֹ֥ב עֻ֝זְּךָ֗ יְֽכַחֲשׁ֖וּ לְךָ֣ אֹיְבֶֽיךָ׃
10 of the 10 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 66:3
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.
אָמַר (amar) is a Hebrew verb meaning 'to say' or 'to utter,' with a broad range of uses including to promise, command, or even boast. It appears in various forms, such as in the Qal (to say), Niphal (to be told), and Hiphil (to avow). The entries highlight its versatility in both spoken and internal contexts, though no specific verse is noted.
אָמַר 5287 vb. utter, say
Qal
Say
Say in the heart (= think)
Promise
Command (esp. late)
Niph. be said, told
Hiph. avow, avouch (lit. cause to declare)
Hithp. act proudly, boast
base
H559 אָמַר utter, say .. Say
. Say in the heart (= think)
. Promise
. Command (esp. late)
. be said, told
. avow, avouch (lit. cause to declare)
. act proudly, boast
559 'amar aw-mar'
a primitive root; to say (used with great
latitude):--answer, appoint, avouch, bid, boast self, call,
certify, challenge, charge, + (at the, give) command(-ment),
commune, consider, declare, demand, X desire, determine, X
expressly, X indeed, X intend, name, X plainly, promise,
publish, report, require, say, speak (against, of), X still, X
suppose, talk, tell, term, X that is, X think, use (speech),
utter, X verily, X yet.
אָמַר (a.mar) — to say.
1) to say, speak, utter
1a) (Qal) to say, to answer, to say in one's heart, to think, to command, to promise, to intend
1b) (Niphal) to be told, to be said, to be called
1c) (Hithpael) to boast, to act proudly
1d) (Hiphil) to avow, to avouch
Aramaic equivalent: a.mar (אֲמַר "to say" H0560)
V-Qal-Impv-2mp — Verb · Qal · imperative second person masculine pluralHVqv2mp
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)
Prep | N-mp — Preposition · noun common masculine plural absoluteHR/Ncmpa
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…
מָה (mah) is a Hebrew word primarily used as an interrogative particle meaning 'what?' or 'how?'. It can also function as an indefinite pronoun, encompassing meanings like 'anything' or 'whatever'. The word is versatile, appearing in various adverbial forms and often used with prefixes to express different nuances, such as reason or manner.
מָה, rarely מָה־, מַה־, מַהּ, מֶה, מַּ, מָ—pron.interrog. and indef. what? how? aught
interrog. what?
Used adverbially
Indef. pron.
With preps.
base
H4100 מָה, rarely מָה־, מַה־, מַהּ, מֶה, מַּ, מָ—pron. interrog. and indef. what? how? aught . interrog. what?
. Used adverbially
. Indef. pron.
. With preps.
4100 mah maw
or mah {mah}; or ma {maw}; or ma {mah}; also meh {meh}; a
primitive particle; properly, interrogative what? (including
how? why? when?); but also exclamation, what! (including
how!), or indefinitely what (including whatever, and even
relatively, that which); often used with prefixes in various
adverbial or conjunctive senses:--how (long, oft, (-
soever)), (no-)thing, what (end, good, purpose, thing),
whereby(-fore, -in, -to, -with), (for) why.
מָה (mah) — what?.
interr pron
1) what, how, of what kind
1a) (interrogative)
1a1) what?
1a2) of what kind
1a3) what? (rhetorical)
1a4) whatsoever, whatever, what
1b) (adverb)
1b1) how, how now
1b2) why
1b3) how! (exclamation)
1c) (with prep)
1c1) wherein?, whereby?, wherewith?, by what means?
1c2) because of what?
1c3) the like of what?
1c3a) how much?, how many?, how often?
1c3b) for how long?
1c4) for what reason?, why?, to what purpose?
1c5) until when?, how long?, upon what?, wherefore?
indef pron
2) anything, aught, what may
Part — PronounHPi
Represents various Hebrew and Greek words, interrogative, interjectional and relative. Its different uses refer to
(1) the manner or way, e.g. Ge 44:34, "How shall I go up to my father?" ('ekh); Mt 6:28, "how they grow" (pos); 1Co 15:35, "How are the dead raised?";
(2) degree, extent, frequently, "how great" (Da 4:3, mah; Mr 5:19, hosos, "how much"); "how many" (Mt 27:13, posos); "how much" (Ac 9:13, hosos); "how much more" (Mt 7:11, posos;
יָרֵא (yare') is a Hebrew verb meaning to fear or be afraid, encompassing a range of meanings from reverence and honor to causing terror. It appears in various forms, including Qal (to fear), Niphal (to be fearful), and Piel (to terrify). The entries highlight its moral and emotional dimensions, emphasizing awe and respect, particularly in relation to the divine.
יָרֵא vb. fear
Qal
fear, be afraid
stand in awe of
fear, reverence, honour
Niph.
be fearful, dreadful
cause astonishment and awe
inspire reverence, godly fear, and awe
Piel. make afraid, terrify
base
H3372 יָרֵא fear .. fear, be afraid
. stand in awe of
. fear, reverence, honour
. . be fearful, dreadful
. cause astonishment and awe
. inspire reverence, godly fear, and awe
. make afraid, terrify
3372 yare' yaw-ray'
a primitive root; to fear; morally, to revere; caus. to
frighten:--affright, be (make) afraid, dread(-ful), (put in)
fear(-ful, -fully, -ing), (be had in) reverence(-end), X see,
terrible (act, -ness, thing).
יָרֵא (ya.re) — to fear.
: frightening(DANGER)
1) to fear, revere, be afraid
1a) (Qal)
1a1) to fear, be afraid
1a2) to stand in awe of, be awed
1a3) to fear, reverence, honour, respect
1b) (Niphal)
1b1) to be fearful, be dreadful, be feared
1b2) to cause astonishment and awe, be held in awe
1b3) to inspire reverence or godly fear or awe
1c) (Piel) to make afraid, terrify
2) (TWOT) to shoot, pour
יָרֵא (ya.re) — to fear: revere.
: awesome(god)
1) to fear, revere, be afraid
1a) (Qal)
1a1) to fear, be afraid
1a2) to stand in awe of, be awed
1a3) to fear, reverence, honour, respect
1b) (Niphal)
1b1) to be fearful, be dreadful, be feared
1b2) to cause astonishment and awe, be held in awe
1b3) to inspire reverence or godly fear or awe
1c) (Piel) to make afraid, terrify
2) (TWOT) to shoot, pour
Also means: ya.re (יָרֵא ": frightening" H3372)
V-Niphal — Verb · Niphal · participle (active) masculine singularHVNrmsa
מַעֲשֶׂה (ma`aseh) means deed or work, encompassing a range of actions from good to bad, and includes concepts like business, labor, and products made. It can refer to specific achievements, works of God, or even customs. The entries suggest a broad application in various contexts, but do not indicate any significant disagreement among lexicons.
מַעֲשֶׂה 233 n.m. deed, work
base
H4639 מַעֲשֶׂה deed, work
4639 ma`aseh mah-as-eh'
from 6213; an action (good or bad); generally, a transaction;
abstractly, activity; by implication, a product (specifically,
a poem) or (generally) property:--act, art, + bakemeat,
business, deed, do(-ing), labor, thing made, ware of making,
occupation, thing offered, operation, possession, X well,
((handy-, needle-, net-))work(ing, - manship), wrought.
see HEBREW for 06213
מַעֲשֶׂה (ma.a.seh) — deed: work.
: work/product
1) deed, work
1a) deed, thing done, act
1b) work, labour
1c) business, pursuit
1d) undertaking, enterprise
1e) achievement
1f) deeds, works (of deliverance and judgment)
1g) work, thing made
1h) work (of God)
1i) product
מַעֲשֶׂה (ma.a.seh) — deed: justice.
: justice/right/righteousness
1) deed, work
1a) deed, thing done, act
1b) work, labour
1c) business, pursuit
1d) undertaking, enterprise
1e) achievement
1f) deeds, works (of deliverance and judgment)
1g) work, thing made
1h) work (of God)
1i) product
מַעֲשֶׂה (ma.a.seh) — deed: judgement.
: judgement/punishment
1) deed, work
1a) deed, thing done, act
1b) work, labour
1c) business, pursuit
1d) undertaking, enterprise
1e) achievement
1f) deeds, works (of deliverance and judgment)
1g) work, thing made
1h) work (of God)
1i) product
מַעֲשֶׂה (ma.a.seh) — deed: custom.
: custom/manner
N-mp | Suff — Noun common masculine plural construct · suffixHNcmpc/Sp2ms
רֹב (rov) refers to a multitude or abundance, encompassing ideas of greatness and numerousness. It is derived from a related root and can describe anything from a large quantity to excellence. The entries consistently highlight its use in various contexts, emphasizing its broad application in the Old Testament.
רֹב 151 n.m. multitude, abundance, greatness
base
H7230 רֹב multitude, abundance, greatness
7230 rob robe
from 7231; abundance (in any respect):--abundance(- antly),
all, X common (sort), excellent, great(-ly, -ness, number),
huge, be increased, long, many, more in number, most, much,
multitude, plenty(-ifully), X very (age).
see HEBREW for 07231
רֹב (rov) — abundance.
1) multitude, abundance, greatness
1a) multitude
1a1) abundance, abundantly
1a2) numerous
1b) greatness
Prep | N-cs — 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…
עֹז (oz) refers to strength or might, encompassing material, physical, personal, social, and political dimensions. It can denote boldness or impudence and is associated with the might of God. The word is built from the root related to strength and power, with various applications noted in the entries.
עֹז, and (rarely) עוֹז n.m. strength, might
material and physical
personal, social, and political
might of י׳
= boldness, impudence
= stronghold
base
H5797 עֹז, and (rarely) עוֹז strength, might . material and physical
. personal, social, and political
. might of י׳
. = boldness, impudence
. = stronghold
5797 `oz oze
or (fully) rowz {oze}; from 5810; strength in various
applications (force, security, majesty, praise):--boldness,
loud, might, power, strength, strong.
see HEBREW for 05810
עֹז (oz) — strength.
1) might, strength
1a) material or physical
1b) personal or social or political
N-ms | Suff — Noun common masculine singular construct · suffixHNcmsc/Sp2ms
כָּחַשׁ (kachash) is a Hebrew verb meaning to deceive or disappoint. It encompasses a range of actions including lying, failing, and growing lean, with various forms indicating different nuances such as cringing or feigning obedience. The entries highlight its use in contexts of untruthfulness and insufficiency, but there is no significant disagreement among the lexicons.
כָּחַשׁ vb. be disappointing, deceive, fail, grow lean
Qal my flesh hath grown lean (away) fr. fatness
Niph. thine enemies shall cringe
Pi.
deceive
act deceptively against
cringe = come cringing
disappoint, fail
Hithp. shall come cringing to me
base
H3584 כָּחַשׁ be disappointing, deceive, fail, grow lean
3584 kachash kaw-khash'
a primitive root; to be untrue, in word (to lie, feign,
disown) or deed (to disappoint, fail, cringe):--deceive, deny,
dissemble, fail, deal falsely, be found liars, (be-)lie,
lying, submit selves.
כָּחַשׁ (ka.chash) — to deceive.
1) to deceive, lie, fail, grow lean, be disappointing, be untrue, be insufficient, be found liars, belie, deny, dissemble, deal falsely
1a) (Qal) to become lean
1b) (Niphal) to cringe, feign obedience
1c) (Piel)
1c1) to deceive, deny falsely
1c2) to act deceptively
1c3) to cringe
1c4) to disappoint, fail
1d) (Hithpael) to cringe, feign obedience
V-Piel-Imperf-3mp — Verb · Piel · imperfect third person masculine pluralHVpi3mp
ךָּ (ka) — you.
Personal object pronoun - suffix for propositions and verbs without an object: 2nd person masculine singular
HR/Sp2ms — Preposition · suffixHR/Sp2ms
אֹיֵב (oyeb) means 'enemy' or 'foe,' indicating hostility. It can refer to personal or national adversaries. The word is derived from the active participle of another root, אָיַב (ayab), which also conveys the sense of being hostile.
[אָיַב] 283 vb. be hostile to (enemy = אֹיֵב)
base
H341 אָיַב be hostile to (enemy = אֹיֵב)
341 'oyeb o-yabe'
or (fully) owyeb {o-yabe'}; active participle of 340;
hating; an adversary:--enemy, foe.
see HEBREW for 0340
אֹיֵב (o.yev) — enemy.
1) (Qal) enemy
1a) personal
1b) national
V-Qal | Suff — Verb qal participle (active) masculine plural common · suffixHVqrmpc/Sp2ms