Psalms 7:17 — Word Study
WLCאוֹדֶ֣ה יְהוָ֣ה כְּצִדְק֑וֹ וַ֝אֲזַמְּרָ֗ה שֵֽׁם־ יְהוָ֥ה עֶלְיֽוֹן׃
BSAto returnshûwb troubleʻâmâl headrôʼsh uponʻal crownqodqôd violencechâmâç to go downyârad
| Greek | English | Parsing |
|---|---|---|
| אוֹדֶ֣ה | I will give thanks to | Verb, Hiphil, imperfect first person common singular |
| יְהוָ֣ה | Yahweh | Noun proper |
| כְּצִדְק֑וֹ | according to righteousness his | Preposition, noun common masculine singular construct, suffix |
| וַ֝אֲזַמְּרָ֗ה | and I will sing praise to | Conjunction, verb piel infinitive construct first person common singular |
| שֵֽׁם־ | [the] name of | Noun common, masculine singular construct |
| יְהוָ֥ה | Yahweh | Noun proper |
| עֶלְיֽוֹן׃ | [the] Most High |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | I will thank the LORD for His righteousness and sing praise to the name of the LORD Most High. |
| KJV | I will praise the LORD according to his righteousness: and will sing praise to the name of the LORD most high. |
| ASV | I will give thanks unto Jehovah according to his righteousness, And will sing praise to the name of Jehovah Most High. |
| YLT | I thank Jehovah, According to His righteousness, And praise the name of Jehovah Most High! |
| WEB | I will give thanks to Yahweh according to his righteousness, and will sing praise to the name of Yahweh Most High. |
| BBE | I will give praise to the Lord for his righteousness; I will make a song to the name of the Lord Most High. |
Where they part company is in the rendering of שֵֽׁם־ — see How Translations Differ.
Two main actions are presented: thanking and singing, connected by a conjunction, illustrating a unified response to God's righteousness.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbשׁוּב
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 7:17
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 Declaration of Praisegenerated
Psalms 7:17 is a declaration of gratitude and praise directed towards the LORD, emphasizing His righteousness. The psalmist contrasts the fate of the wicked with his own commitment to worship, highlighting a personal relationship with God. This reflects a broader theme in the Psalms where the faithful respond to God's justice with thanksgiving and song, reinforcing their trust in His character and actions.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 35:28 | Then my tongue will proclaim Your righteousness and Your praises all day long. |
| 2 | Psalm 51:14 | Deliver me from bloodguilt, O God, the God of my salvation, and my tongue will sing of Your righteousness. |
| 3 | Psalm 71:15–16 | My mouth will declare Your righteousness and Your salvation all day long, though I cannot know their full measure. |
| 4 | Psalm 98:2 | The LORD has proclaimed His salvation and revealed His righteousness to the nations. |
| 5 | Psalm 111:3 | Splendid and majestic is His work; His righteousness endures forever. |
The Treasury of Scripture Knowledge — 10 references, hung on the phrase they belong to
The Key Word — אוֹדֶ֣ה, 'o.Dehgenerated
The verb אוֹדֶ֣ה ('o.deh) is a Hiphil imperfect form, meaning 'I will give thanks'. It is built from the root יָדָה (yadah), which conveys the idea of throwing or casting, particularly in the context of worship and praise. This word encompasses a range of actions related to expressing gratitude, often with extended hands, indicating a posture of worship.
The use of this verb in this verse emphasizes the psalmist's intention to actively acknowledge God's righteousness. It is not merely a passive recognition but an active expression of thanks, aligning with the psalmist's role as a worshiper who responds to God's character.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, so the BSB is the wording every comparison below is made against.
Sentence Structuregenerated
The verse consists of two main clauses, with the finite verbs אוֹדֶ֣ה (I will thank) and אֲזַמְּרָ֗ה (and I will sing praise) as the focal points. The structure highlights the psalmist's dual commitment to both thankfulness and musical praise.
The first clause expresses the act of giving thanks to the LORD for His righteousness, while the second clause emphasizes the act of singing praise to His name, indicating a flow from acknowledgment to worship.
Septuagint Backgroundgenerated
In the Septuagint, the Hebrew אוֹדֶ֣ה is rendered as ἐπιστρέψει (epistrepsē), which carries the connotation of turning or returning, suggesting a response to God's righteousness. This choice may imply a dynamic relationship between the worshiper and God, where gratitude leads to a turning towards Him in praise.
The translation of שֵֽׁם־ as ἐπὶ (epi) indicates a focus on the name or authority of God, reinforcing the importance of His character in the act of worship.
In plain words — the whole versegenerated
Psalms 7:17 expresses the psalmist's commitment to thank the LORD for His righteousness and to sing praises to His name, showing a deep appreciation for God's character and actions. This verse highlights the importance of worship and gratitude in the life of a believer.
Frequently Asked Questionsgenerated
It means to acknowledge and express gratitude for God's just and moral nature, recognizing His actions as fair and right, as seen throughout the Psalms.
Singing praise is a way to express joy and gratitude to God, engaging the heart and mind in worship, and it serves as a communal act of faith.
God's name represents His character and authority, and praising His name acknowledges His power and presence in the believer's life.
While the wicked are described as facing their own troubles, the psalmist chooses to respond with thankfulness and praise, highlighting a trust in God's justice.
Reflection Questionsgenerated
- In what ways can I express gratitude to God for His righteousness in my life?
- How does singing praise enhance my worship experience?
- What does God's name mean to me personally, and how can I honor it?
- How can I remain thankful even when faced with challenges or the actions of the wicked?
The early church on this verse — how the Fathers read it
Early church fathers referenced this verse to discuss themes of justice and worship, illustrating its significance in understanding God's nature.
He has built traps for no one. He has dug a pit for no one. He has despised iniquity. Knowing the future destruction of the wicked at judgment, he said,Early Church Fathers on Psalms 7 →
"I will confess to the Lord according to His justice" [Psalms 7:17].Early Church Fathers on Psalms 7 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Psalms 7:17 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleI will praise the Lord according to his righteousness,.... Or on account of it, as it was displayed in vindicating the innocent, and punishing the wicked; so Pharaoh having ordered male infants of
Read John Gill on Psalms 7 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryI will praise the LORD according to his righteousness: and will sing praise to the name of the LORD most high.
Read Robert Jamieson on Psalms 7 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleAccording to his righteousness, declared and asserted by him in their exemplary punishment, and my seasonable and wonderful deliverance.
Read Matthew Poole on Psalms 7 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 7:17 I will praise the LORD according to his righteousness: and will sing praise to the name of the LORD most high.Ver. 17. I will praise the Lord according to his righteousness] i.e. His faithfulness in keeping promise with his people, and with myself in particular. I will say to his honour, as Deuteronomy 32:4, "A God of truth, and without iniquity, just and right is he." And will sing praise to the name, &c.] Where the psalmist mentioneth the overthrow of the wicked. Laus praecedit et sequitur, saith R. Joshua Ben Levi here, as in this place, and Psalms 9:2
Read John Trapp on Psalms 7 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 17. I will praise the Lord according to his righteousness] I shall celebrate both his justice and his mercy. I will sing praise to the name of the Lord Most High. The name of God is often put for his perfections. So here, שם יהוה עלין shem Yehovah Elyon; "The perfections of Jehovah, who is above all." My old Scotico-English MS., mentioned at the conclusion of the introduction, begins at this verse, where are the following words by way of paraphrase: Sang falles til ioy; and he that synges well that name, his ioy es mare than i kan tell. Those who are happy may sing; and he who can duly celebrate the name of God, who knows it to be a strong tower into which he can run and find safety…
Read AdamClarke on Psalms 7 →CambridgeThe Cambridge Bible for Schools and Colleges17. A closing doxology. I will praise the Lord] R.V., I will give thanks unto the Lord. The idea conveyed by this word, so characteristic of the Psalter, is that of the acknowledgement due from man to God for His goodness. Hence the rendering of the LXX, ἐξομολογήσομαι, and of the Vulg., confitebor. according to his righteousness) Manifested and vindicated in the judgment of the wicked. the name of the Lord Most High] Since He has thus revealed Himself in His character of Supreme Governor of the world. On the title Most High see Appendix, Note II.
Read Cambridge on Psalms 7 →Albert Barnes1798–1870Barnes' Notes on the BibleI will praise the Lord according to his righteousness - That is, particularly as manifested in the treatment of the righteous and the wicked, protecting the one, and bringing deeserved punishment upon the other.
Read Albert Barnes on Psalms 7 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible14-17. He travaileth—Literally, he shall bring forth with pain. The dark hearted Cush of the title now re-appears. He brings forth in his conduct, with agony, what he had already conceived in his heart.
Read Daniel Denison Whedon on Psalms 7 →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
I will thank the LORD for His righteousness and sing praise to the name of the LORD Most High.
I will give thanks to Yahweh according to his righteousness, and will sing praise to the name of Yahweh Most High.
I will thank the LORD for His righteousness and sing praise to the name of the LORD Most High.
I will thank the Lord for his justice; I will sing praises to the sovereign Lord!
Tyndale line
I will praise the LORD according to his righteousness: and will sing praise to the name of the LORD most high.
I will give thanks unto Jehovah according to his righteousness, And will sing praise to the name of Jehovah Most High.
I will give thanks unto the LORD according to his righteousness: and will sing praise to the name of the LORD Most High.
I will praise the LORD according to his righteousness: and will sing praise to the name of the LORD most high.
I wil praise the Lord according to his righteousnes, and will sing praise to the Name of the Lord most high.
Strictly literal
I will praise Jehovah according to his righteousness, and will sing forth the name of Jehovah the Most High.
I thank Jehovah, According to His righteousness, And praise the name of Jehovah Most High!
I thank YHWH, || According to His righteousness, || And I praise the Name of YHWH Most High!
(7:18) I will thank the Lord according to his righteousness; and I will sing praises to the name of the Lord the Most High.
I will give thanks to Yahweh for his justice; I will sing praise to Yahweh Most High.
From the Latin
His sorrow shall be turned on his own head: and his iniquity shall comedown upon his crown.
Simplified
I will thank the Lord because he does what is right; I will sing praises to the name of the Lord Most High.
I will give praise to the Lord for his righteousness; I will make a song to the name of the Lord Most High.
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 7:17 reads, 'אוֹדֶ֣ה יְהוָ֣ה כְּצִדְק֑וֹ וַ֝אֲזַמְּרָ֗ה שֵֽׁם־ יְהוָ֥ה עֶלְיֽוֹן׃', which translates to 'I will thank the LORD for His righteousness and sing praise to the name of the LORD Most High.' The Septuagint closely aligns with the Masoretic Text, matching 6 of the 7 words, although it presents them in a different order due to its own syntax. The Dead Sea Scrolls, specifically the 5/6hev1b manuscript, contain only a partial restoration of the text, and three words have been supplied by an editor, indicating that they do not fully agree with the Masoretic Text. Overall, while the Septuagint is consistent with the Masoretic Text, the Dead Sea Scrolls show significant differences in preservation and completeness.
אוֹדֶ֣ה יְהוָ֣ה כְּצִדְק֑וֹ וַ֝אֲזַמְּרָ֗ה שֵֽׁם־ יְהוָ֥ה עֶלְיֽוֹן׃
6 of the 7 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.
ישוב עמל׳ו בראש׳ו [ועל] [קדקד׳ו] [חמס׳ו] ירד
3 words on the leather — 1 partly restored, 3 supplied entire by an editor.
Four traditions, not one. “On the leather” means the letters physically survive on the scroll, as against letters an editor has supplied to fill a hole in it — a restoration is a scholar’s reading, not a reading of the manuscript. Words in [square brackets] are supplied; the notes count them apart from what survives.
The map of this verse — what each word keeps company with
This is a map of two things, both counted rather than judged. Company kept: which words stand within three words of each of these, anywhere in the Hebrew Bible — the thicker the line, the more often the pair meet compared with chance. Built from: the words a word is made out of, taken from its own Strong’s entry. It is not a map of meaning: nothing here claims two words mean the same thing. Click any circle to see the numbers behind it.
Lexicons — every word in Psalms 7:17
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.
יָדָה (yadah) is a Hebrew verb meaning to throw or cast, particularly in the context of shooting arrows or stones. It also encompasses the meanings of giving thanks, praising, and confessing, especially in a ritual context. The word is built from a primitive root and has various forms, including Qal, Piel, Hiphil, and Hithpael, indicating different nuances of action.
[יָדָה] vb. throw, cast
Qal shoot (arrows) at
Pi. and they cast (stones) on me
Hiph.
give thanks, laud, praise
confess
Hithp.
confess
give thanks, in ritual worship
base
H3034 [יָדָה] throw, cast .shoot (arrows) at
. and they cast (stones) on me
. . give thanks, laud, praise
. confess
. . confess
. give thanks, in ritual worship
3034 yadah yaw-daw'
a primitive root; used only as denominative from 3027;
literally, to use (i.e. hold out) the hand; physically, to
throw (a stone, an arrow) at or away; especially to revere or
worship (with extended hands); intensively, to bemoan (by
wringing the hands):--cast (out), (make) confess(-ion),
praise, shoot, (give) thank(-ful, -s, -sgiving).
see HEBREW for 03027
יָדָה (ya.dah) — to give thanks.
1) to throw, shoot, cast
1a) (Qal) to shoot (arrows)
1b) (Piel) to cast, cast down, throw down
1c) (Hiphil)
1c1) to give thanks, laud, praise
1c2) to confess, confess (the name of God)
1d) (Hithpael)
1d1) to confess (sin)
1d2) to give thanks
Aramaic equivalent: ye.da (יְדָא "to praise" H3029)
HVhi1cs — Verb · Hiphil · imperfect first person common singularHVhi1cs
יְהֹוָה (ye.ho.vah) is the proper name of the God of Israel, often rendered as Jehovah or the Lord. It signifies the self-existent or eternal nature of God. The name is closely associated with the revelation to Moses in Exodus 3:12-15 and is used in conjunction with other terms to denote sacred places. Some scholars suggest it derives from a root meaning 'to bring into being.'
יהוה c. 6823 i.e. יַהְוֶה n.pr.dei Yahweh, the proper name of the God of Israel—(1. MT יְהֹוָה 6518 (Qr אֲדֹנָי), or יֱהֹוִה 305 (Qr אֱלֹהִים) 2. Many recent scholars explain יַהְוֶה as Hiph. of הוה (= היה) the one bringing into being, life-giver)
יהוה is not used by E in Gn, but is given Ex 3:12-15 as the name of the God who revealed Himself to Moses at Horeb
יהוה is used with אלהים and suffixes, especially in D
the phrase † אֲנִי יהוה is noteworthy
יהוה is also used with several predicates, to form sacred names of holy places of Yahweh
base
H3068 יהוה i.e. יַהְוֶה n. pr. dei Yahweh, the proper name of the God of Israel
3068 Yhovah yeh-ho-vaw'
from 1961; (the) self-Existent or Eternal; Jehovah, Jewish
national name of God:--Jehovah, the Lord. Compare 3050, 3069.
see HEBREW for 01961
see HEBREW for 03050
see HEBREW for 03069
יְהֹוָה (ye.ho.vah) — LORD.
Jehovah = "the existing One"
1) the proper name of the one true God
1a) unpronounced except with the vowel pointings of a.do.na (אֲדֹנָי "Lord" H0136)
יְהֹוָה (ye.ho.vah) — The Lord.
Another name of ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
יְהֹוָה (ye.ho.vah) — (Jerusalem of) the Lord.
Combined with ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
HNpt — Noun properHNpt
צֶ֫דֶק (tsedeq) refers to concepts of rightness and righteousness, encompassing moral, legal, and natural dimensions. It includes justice in governance, ethical correctness, and vindication in disputes. The term also suggests prosperity and deliverance, particularly in relation to God's covenant and the Messianic king. The entries consistently emphasize its broad application in both personal and societal contexts.
צֶ֫דֶק n.m. rightness, righteousness
what is right, just, normal; rightness, justness, of weights and measures
righteousness, in government
righteousness, justice, in a case or cause
rightness, in speech
righteousness, as ethically right
righteousness, as vindicated, justification in controversy with enemies and troubles, deliverance, victory, prosperity
base
H6664 צֶ֫דֶק rightness, righteousness . what is right, just, normal; rightness, justness, of weights and measures
. righteousness, in government
. righteousness, justice, in a case or cause
. rightness, in speech
. righteousness, as ethically right
. righteousness, as vindicated, justification in controversy with enemies and troubles, deliverance, victory, prosperity
6664 tsedeq tseh'-dek
from 6663; the right (natural, moral or legal); also
(abstractly) equity or (figuratively) prosperity:--X even, (X
that which is altogether) just(-ice), ((un-))right(-eous)
(cause, -ly, - ness).
see HEBREW for 06663
צֶ֫דֶק (tse.deq) — righteousness.
1) justice, rightness, righteousness
1a) what is right or just or normal, rightness, justness (of weights and measures)
1b) righteousness (in government)
1b1) of judges, rulers, kings
1b2) of law
1b3) of Davidic king, Messiah
1b4) of Jerusalem as seat of just government
1b5) of God's attribute
1c) righteousness, justice (in case or cause)
1d) rightness (in speech)
1e) righteousness (as ethically right)
1f) righteousness (as vindicated), justification (in controversy), deliverance, victory, prosperity
1f1) of God as covenant-keeping in redemption
1f2) in name of Messianic king
1f3) of people enjoying salvation
1f4) of Cyrus
צֶ֫דֶק (tse.deq) — Righteousness.
This name means justice, righteousness
Another name of ye.ho.vah (יהוה "LORD" H3068G)
HR/Ncmsc/Sp3ms — Preposition · noun common masculine singular construct · suffixHR/Ncmsc/Sp3ms
זָמַר (zamar) is a Hebrew verb meaning to sing or make music, particularly in praise of God. It is derived from a root that suggests touching the strings of a musical instrument. The word covers actions like singing, playing instruments, and celebrating through music. The Piel form specifically emphasizes making music in worship.
[זמר] vb. only Pi. make music in praise of God
base
H2167 זמר only Pi. make music in praise of God
2167 zamar zaw-mar'
a primitive root (perhaps ident. with 2168 through the idea
of striking with the fingers); properly, to touch the strings
or parts of a musical instrument, i.e. play upon it; to make
music, accompanied by the voice; hence to celebrate in song
and music:--give praise, sing forth praises, psalms.
see HEBREW for 02168
זָמַר (za.mar) — to sing.
1) to sing, sing praise, make music
1a) (Piel)
1a1) to make music, sing
1a2) to play a musical instrument
Aramaic equivalent: ze.mar (זְמָר "music" H2170)
HC/Vpc1cs — Conjunction · verb piel infinitive construct first person common singularHC/Vpc1cs
praz (tehillah, "psalm," "praise," todhah, "confession" "thanksgiving," shabhach, "to praise" "glorify," zamar, yadhah, "to stretch out the hand," "confess"; aineo, epaineo, (epainos):
1. Its Meaning:
The word comes from the Latin pretium, "price," or "value," and may be defined generally as an ascription of value or worth. Praise may be bestowed upon unworthy objects or from improper motives, but true praise consists in a sincere acknowledgment of a real conviction of worth. Its type may be seen in the representation given in the Apocalypse of the adoration of God and of the Lamb, which is inspired by a sense of their worthiness to be adored (Re 4:11; 5:12).
→ Song of Moses, after the passage through the Red Sea Ex 15:1-19
→ Of Miriam Ex 15:21
→ Of Deborah, after defeating the Canaanites Jud 5
→ Of Hannah 1Sa 2:1-10
→ Of David
Celebrating his deliverance from the hand of Saul 2Sa 22
On bringing the ark of the covenant to Zion 1Ch 16:8-36
At the close of his reign 1Ch 29:10-19
→ The chorus when Solomon brought the ark of the covenant into the temple 2Ch 5:13
→ Psalms of, for God' s goodness to Israel Ps 46; 48; 65; 66; 68; 76; 81; 85; 98; 105; 124; 126; 129; 135; 136
→ See the Scriptures below
שֵׁם (shem) means 'name' and encompasses various meanings such as reputation, fame, and glory. It can refer to the designation of God and is often associated with memorials or monuments. The word is built from a primitive root and highlights individuality and honor. There is a mention of its use in relation to false gods, which is forbidden.
שֵׁם 864 n.m. name (√ unknown)
of river, beasts, city, i.e. exact designation of it
usu. of pers.
= reputation
esp. as giving a man a kind of posthumous life, esp. in his sons
name, as designation of God
of false gods, use forbidden
= memorial, monument
base
H8034 שֵׁם name (√ unknown)
8034 shem shame
a primitive word (perhaps rather from 7760 through the idea
of definite and conspicuous position; compare 8064); an
appellation, as a mark or memorial of individuality; by
implication honor, authority, character:--+ base,
(in-)fame(-ous), named(-d), renown, report.
see HEBREW for 07760
see HEBREW for 08064
שֵׁם (shem) — name.
1) name
1a) name
1b) reputation, fame, glory
1c) the Name (as designation of God)
1d) memorial, monument
Aramaic equivalent: shum (שֻׁם "name" H8036)
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…
יְהֹוָה (ye.ho.vah) is the proper name of the God of Israel, often rendered as Jehovah or the Lord. It signifies the self-existent or eternal nature of God. The name is closely associated with the revelation to Moses in Exodus 3:12-15 and is used in conjunction with other terms to denote sacred places. Some scholars suggest it derives from a root meaning 'to bring into being.'
יהוה c. 6823 i.e. יַהְוֶה n.pr.dei Yahweh, the proper name of the God of Israel—(1. MT יְהֹוָה 6518 (Qr אֲדֹנָי), or יֱהֹוִה 305 (Qr אֱלֹהִים) 2. Many recent scholars explain יַהְוֶה as Hiph. of הוה (= היה) the one bringing into being, life-giver)
יהוה is not used by E in Gn, but is given Ex 3:12-15 as the name of the God who revealed Himself to Moses at Horeb
יהוה is used with אלהים and suffixes, especially in D
the phrase † אֲנִי יהוה is noteworthy
יהוה is also used with several predicates, to form sacred names of holy places of Yahweh
base
H3068 יהוה i.e. יַהְוֶה n. pr. dei Yahweh, the proper name of the God of Israel
3068 Yhovah yeh-ho-vaw'
from 1961; (the) self-Existent or Eternal; Jehovah, Jewish
national name of God:--Jehovah, the Lord. Compare 3050, 3069.
see HEBREW for 01961
see HEBREW for 03050
see HEBREW for 03069
יְהֹוָה (ye.ho.vah) — LORD.
Jehovah = "the existing One"
1) the proper name of the one true God
1a) unpronounced except with the vowel pointings of a.do.na (אֲדֹנָי "Lord" H0136)
יְהֹוָה (ye.ho.vah) — The Lord.
Another name of ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
יְהֹוָה (ye.ho.vah) — (Jerusalem of) the Lord.
Combined with ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
HNpt — Noun properHNpt
עֶלְיוֹן (elyown) means 'high' or 'upper,' and is used to describe both physical elevations, such as the upper part of Bethhoron, and metaphorical heights, referring to God as the 'Most High.' It can also denote rulers, including monarchs and angelic beings. The term is derived from a root meaning elevation.
עֶלְיוֹן 22 adj.
high
upper Bethhoron, the upper (opp. lower) of house
base
עֶלְיוֹן n.m. Highest, Most High
name of God
of rulers, either monarchs or angel-princes
base
H5945a עֶלְיוֹן . high
. upper Bethhoron, the upper (opp. lower) of house
H5945b עֶלְיוֹן Highest, Most High . name of God
. of rulers, either monarchs or angel-princes
5945 'elyown el-yone'
from 5927; an elevation, i.e. (adj.) lofty (compar.); as
title, the Supreme:--(Most, on) high(-er, -est),
upper(-most).
see HEBREW for 05927
עֶלְיוֹן (el.yon) — high.
adj
1) high, upper
1a) of Davidic king exalted above monarchs
עֶלְיוֹן (el.yon) — Most High.
Another name of ye.ho.vah (יהוה "LORD" H3068G)
עֶלְיוֹן (el.yon) — Upper (Beth Horon).
Combined with bet cho.ron (בֵּית חוֹרֹן " Beth-horon" H1032H)
§
עֶלְיוֹן (el.yon) — (LORD) Most High.
Combined with ye.ho.vah (יהוה "LORD" H3068)
HAamsa — HAamsa