Psalms 74:21 — Word Study
WLCאַל־ יָשֹׁ֣ב דַּ֣ךְ נִכְלָ֑ם עָנִ֥י וְ֝אֶבְי֗וֹן יְֽהַלְל֥וּ שְׁמֶֽךָ׃
BSADo notʼal [let it not be] let the oppresseddak [crushed, afflicted] retreatshûwb▸ [return, turn back] in shamekâlam [be humiliated, insulted] may the poorʻânîy [lowly, needy] and needyʼebyôwn [those in need of help] praisehâlal▸ [celebrate, shine forth] Your nameshêm [Your identity, honor, and character]
| Greek | English | Parsing |
|---|---|---|
| אַל־ | may not | Particle |
| יָשֹׁ֣ב | he return | Verb, Qal, jussive third person masculine singular |
| דַּ֣ךְ | [the] oppressed | Adj |
| נִכְלָ֑ם | humiliated | Verb, Niphal, participle (active) masculine singular |
| עָנִ֥י | [the] poor | Adj |
| וְ֝אֶבְי֗וֹן | and [the] needy | Conjunction |
| יְֽהַלְל֥וּ | may they praise | Verb, Piel, imperfect third person masculine plural |
| שְׁמֶֽךָ׃ | name your | Noun common masculine singular construct, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Do not let the oppressed retreat in shame; may the poor and needy praise Your name. |
| KJV | O let not the oppressed return ashamed: let the poor and needy praise thy name. |
| ASV | Oh let not the oppressed return ashamed: Let the poor and needy praise thy name. |
| YLT | Let not the oppressed turn back ashamed, Let the poor and needy praise Thy name, |
| WEB | Don’t let the oppressed return ashamed. Let the poor and needy praise your name. |
| BBE | O let not the crushed be turned back in shame; let the low man and the poor give praise to your name. |
Where they part company is דַּךְ — see How Translations Differ.
The main clause is a plea followed by two jussive phrases detailing the desired actions of the oppressed and the needy.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectדַּךְ
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 74:21
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 Plea for Justice and Praisegenerated
Psalm 74:21 is a heartfelt plea for God to protect the oppressed and to ensure that the poor and needy can praise Him without shame. This verse highlights the psalmist's concern for those who suffer and the desire for God's name to be honored by the vulnerable. The surrounding verses emphasize the need for God's intervention against violence and mockery, as seen in Psalm 74:20 and Psalm 74:22.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 9:18 | For the needy will not always be forgotten; nor the hope of the oppressed forever dashed. |
| 2 | Psalm 12:5 | “For the cause of the oppressed and for the groaning of the needy, I will now arise,” says the LORD. “I will bring safety to him who yearns.” |
| 3 | Psalm 102:19–21 | For He looked down from the heights of His sanctuary; the LORD gazed out from heaven to earth |
| 4 | Psalm 109:22 | For I am poor and needy; my heart is wounded within me. |
| 5 | Isaiah 45:17 | But Israel will be saved by the LORD with an everlasting salvation; you will not be put to shame or humiliated, to ages everlasting. |
The Treasury of Scripture Knowledge — 8 references, hung on the phrase they belong to
The Key Word — דַּךְ, dakhgenerated
The word דַּךְ (dakh) is an adjective meaning 'crushed' or 'oppressed.' It describes those who are suffering or in distress, emphasizing their vulnerability and need for support. This term appears only a few times in the Old Testament, consistently conveying a sense of being downtrodden or afflicted.
In this verse, it highlights the plight of the oppressed, calling attention to their suffering and the need for divine assistance. The context suggests that the psalmist is advocating for those who are marginalized, reinforcing the theme of social justice.
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. The BSB uses oppressed for דַּךְ, which is echoed in the KJV and ASV.
Sentence Structuregenerated
The verse is structured around two main actions: a jussive verb יָשֹׁ֣ב (he return) governing the subject דַּךְ (the oppressed) and a second verb יְֽהַלְל֥וּ (may they praise) that calls for the needy to act. This structure emphasizes the psalmist's plea for God’s protection over the oppressed and the call for praise from the needy.
The word order places emphasis on the oppressed and the needy, highlighting their significance in the psalmist's prayer, while the verbs frame the desired actions of both groups.
Septuagint Backgroundgenerated
The Septuagint translates דַּךְ as τεταπεινωμένος, meaning 'humbled' or 'brought low.' This choice indicates a broader interpretation of oppression, focusing on the state of being humbled rather than just physical suffering.
This translation aligns with the overall theme of the psalm, which seeks divine intervention for those who are not only oppressed but also humiliated in their circumstances.
In plain words — the whole versegenerated
Psalm 74:21 expresses a plea for God to protect the oppressed from shame and for the poor and needy to be able to praise His name. The verse highlights the importance of divine support for those who are suffering and emphasizes the need for their voices to be heard.
Frequently Asked Questionsgenerated
It refers to the idea that those who are suffering should not be left in a state of humiliation or defeat, but rather should be supported and uplifted.
The poor and needy represent those who are most vulnerable in society, and their praise of God signifies hope and resilience despite their circumstances.
This verse advocates for the protection of the marginalized and highlights the importance of addressing injustice and providing support for those in need.
Praising God's name reflects acknowledgment of His character and identity, serving as an act of worship and a declaration of faith.
Reflection Questionsgenerated
- In what ways can I support those who are oppressed or in need around me?
- How can I ensure that my own voice is heard in praise, especially in difficult circumstances?
- What actions can I take to advocate for social justice in my community?
- How does understanding God's character influence the way I respond to the suffering of others?
The early church on this verse — how the Fathers read it
Augustine of Hippo comments on this verse, emphasizing the importance of not allowing the humble to be confounded.
"Let not the humble man be turned away confounded" [Psalms 74:21]. For them pride has confounded.Early Church Fathers on Psalms 74 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Psalms 74:21 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleO let not the oppressed return ashamed,.... From the throne of grace, not having an answer of their prayer, but still continuing under the oppressions of their enemies: let the poor and needy praise
Read John Gill on Psalms 74 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryRemember this, that the enemy hath reproached, O LORD, and that the foolish people have blasphemed thy name. -The prayer (Psalms 74:1-2) resumed and expanded. Verse 18. Remember this - answering to Psalms 74:2; Psalms 74:10.
Read Robert Jamieson on Psalms 74 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleReturn ashamed from thee, and from the throne of thy grace, to which they make their resort in this their distressed condition.
Read Matthew Poole on Psalms 74 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 74:21 O let not the oppressed return ashamed: let the poor and needy praise thy name.Ver. 21. O let not the oppressed, &c.] Contusus non revertatur confusus, let him not take the repulse, be disappointed of his expected help from heaven.
Read John Trapp on Psalms 74 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(21) Oppressed.—Literally, crushed. (See Psalms 9:9; Psalms 10:18.)
Read Charles John Ellicott on Psalms 74 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 21. Let not the oppressed return ashamed] Do not permit thy people to be so diminished, that when, according to thy promise, they are restored to their own land, they may appear to be but a handful of men.
Read AdamClarke on Psalms 74 →CambridgeThe Cambridge Bible for Schools and Colleges21. O let not the oppressed &c.] Let not the crushed or down-trodden (Psalms 9:9; Psalms 10:18) turn back from Thee unanswered and disappointed. let the poor &c.] Let the afflicted have cause to praise Thee for answered prayer.
Read Cambridge on Psalms 74 →Albert Barnes1798–1870Barnes' Notes on the BibleO let not the oppressed return ashamed - Ashamed by being disappointed, as if they had trusted in that which had no claims to confidence. Compare the notes at Job 6:20.
Read Albert Barnes on Psalms 74 →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
Do not let the oppressed retreat in shame; may the poor and needy praise Your name.
Don’t let the oppressed return ashamed. Let the poor and needy praise your name.
Do not let the oppressed retreat in shame; may the poor and needy praise Your name.
Do not let the afflicted be turned back in shame! Let the oppressed and poor praise your name!
Tyndale line
O let not the oppressed return ashamed: let the poor and needy praise thy name.
Oh let not the oppressed return ashamed: Let the poor and needy praise thy name.
O let not the oppressed return ashamed: let the poor and needy praise thy name.
O let not the oppressed return ashamed: let the poor and needy praise thy name.
Oh let not the oppressed returne ashamed, but let the poore and needie prayse thy Name.
Strictly literal
Oh let not the oppressed one return ashamed; let the afflicted and needy praise thy name.
Let not the oppressed turn back ashamed, Let the poor and needy praise Thy name,
Do not let the oppressed turn back ashamed, || Let the poor and needy praise Your Name,
Oh let not the oppressed return confounded: let the poor and needy praise thy name.
Do not let the oppressed be turned back in shame; let the poor and oppressed praise your name.
Simplified
Don't let those who suffer be mistreated again. Let the poor and needy praise you for you who are.
O let not the crushed be turned back in shame; let the low man and the poor give praise to your name.
Word by word, the decisions they made
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the MACULA Hebrew treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran
The Masoretic Text and the Septuagint agree in their wording for this verse, with all eight words matching in the Hebrew and Greek versions. This consistency supports the integrity of the text across these traditions.
אַל־ יָשֹׁ֣ב דַּ֣ךְ נִכְלָ֑ם עָנִ֥י וְ֝אֶבְי֗וֹן יְֽהַלְל֥וּ שְׁמֶֽךָ׃
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.
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 74:21
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.
אַל (al) is a negative particle meaning 'not' or 'no,' often used to express a wish or prohibition rather than an objective fact. It can also function as a noun meaning 'nothing.' The lexicons highlight its use in various contexts, including deprecative forms, but do not show significant disagreement.
אַל adv. of negation, denying however, not objectively as a fact, but subjectively as a wish, expressing therefore a deprecation or prohibition
base
H408 אַל adv. of negation, denying however, not objectively as a fact, but subjectively as a wish, expressing therefore a deprecation or prohibition
408 'al al
a negative particle (akin to 3808); not (the qualified
negation, used as a deprecative); once (Job 24:25) as a noun,
nothing:--nay, neither, + never, no ,nor, not, nothing
(worth), rather than.
see HEBREW for 03808
אַל (al) — not.
1) not, no, nor, neither, nothing (as wish or preference)
1a) do not, let not (with a verb)
1b) let there not be (with a verb understood)
1c) not, no (with substantive)
1d) nothing (as substantive)
Aramaic equivalent: al (אַל "not" H0409)
Part — ParticleHTn
The Hebrew word שׁוּב (shuwb) means to turn back or return, covering a wide range of contexts including physical, spiritual, and relational. It can denote returning to a previous state, repenting, or even apostatizing. The entries describe various forms and uses, including bringing back, restoring, and refreshing. Notably, it can also imply a change in course of action.
שׁוּב 1056 vb. turn back, return
Qal 683;—turn back, return:
turn back
return, come or go back
esp. return unto
of dying
of revival from death
fig. of human relations:
return to leader, king
= change so as to appoach (in purpose, desire)
turn, i.e. resort to
return to a physical condition
abs. = change course of action
fig., specif. of spiritual relations:
turn back from God = apostatize
of י׳, turn away
turn back to God (= seek penitently)
abs. repent
turn back from evil
of י׳
of י׳, return (to shew favour)
of inanimate things (sts. personified, or treated as things of life):
denoting repetition, etc.
trans.
Pō‛l.
bring back
fig. restore, refresh
restore, repair
lead away (enticingly)
shew turning = apostatize
Hiph. 353 cause to return, bring back
bring back into bondage
put back
= draw back
= give back, restore
= relinguish
= give in payment, requital
bring one back (from dead)
bring back heart
= refresh
H7725 שׁוּב turn back, return .—turn back, return: . turn back
. return, come or go back
. esp. return unto
. . of dying
. of revival from death
. fig. of human relations: . return to leader, king
. = change so as to appoach (in purpose, desire)
. turn, i.e. resort to
. return to a physical condition
. abs. = change course of action
. fig., specif. of spiritual relations: . turn back from God = apostatize
. of י׳, turn away
. turn back to God (= seek penitently)
. abs. repent
. turn back from evil
. of י׳
. of י׳, return (to shew favour)
. of inanimate things (sts. personified, or treated as things of life):
. denoting repetition, etc.
. trans.
. . bring back
. . fig. restore, refresh
. restore, repair
. lead away (enticingly)
. shew turning = apostatize
. cause to return, bring back . . bring back into bondage
. put back
. = draw back
. = give back, restore
. = relinguish
. = give in payment, requital
7725 shuwb shoob
a primitive root; to turn back (hence, away) transitively or
intransitively, literally or figuratively (not necessarily
with the idea of return to the starting point); generally to
retreat; often adverbial, again:--((break, build, circumcise,
dig, do anything, do evil, feed, lay down, lie down, lodge,
make, rejoice, send, take, weep)) X again, (cause to) answer
(+ again), X in any case (wise), X at all, averse, bring
(again, back, home again), call (to mind), carry again (back),
cease, X certainly, come again (back), X consider, +
continually, convert, deliver (again), + deny, draw back,
fetch home again, X fro, get (oneself) (back) again, X give
(again), go again (back, home), (go) out, hinder, let, (see)
more, X needs, be past, X pay, pervert, pull in again, put
(again, up again), recall, recompense, recover, refresh,
relieve, render (again), requite, rescue, restore, retrieve,
שׁוּב (shuv) — to return: return.
: return
1) to return, turn back
1a) (Qal)
1a1) to turn back, return
1a1a) to turn back
1a1b) to return, come or go back
1a1c) to return unto, go back, come back
1a1d) of dying
1a1e) of human relations (fig)
1a1f) of spiritual relations (fig)
1a1f1) to turn back (from God), apostatise
1a1f2) to turn away (of God)
1a1f3) to turn back (to God), repent
1a1f4) turn back (from evil)
1a1g) of inanimate things
1a1h) in repetition
1b) (Polel)
1b1) to bring back
1b2) to restore, refresh, repair (fig)
1b3) to lead away (enticingly)
1b4) to show turning, apostatise
1c) (Pual) restored (participle)
1d) (Hiphil) to cause to return, bring back
1d1) to bring back, allow to return, put back, draw back, give back, restore, relinquish, give in payment
1d2) to bring back, refresh, restore
1d3) to bring back, report to, answer
1d4) to bring back, make requital, pay (as recompense)
V-Qal-Juss-3ms — Verb · Qal · jussive third person masculine singularHVqj3ms
דַּךְ (dakh) is an adjective meaning 'crushed' or 'oppressed.' It is derived from an unused root and is used figuratively to describe someone who is injured or afflicted. The entries consistently emphasize its meanings related to being crushed or oppressed.
דַּךְ adj. crushed, oppressed
base
H1790 דַּךְ
1790 dak dak
from an unused root (compare 1794); crushed, i.e. (fig.)
injured:--afflicted, oppressed.
see HEBREW for 01794
דַּךְ (dakh) — crushed.
crushed, oppressed
Adj — AdjHAamsa
כָּלַם (kalam) is a Hebrew verb that primarily means to humiliate or insult. It has various forms, including Niphal (to be humiliated) and Hiphil (to humiliate others). The word conveys a sense of shame and confusion, indicating both the act of causing shame and the experience of being shamed.
[כָּלַם] vb. only Niph. Hoph. be humiliated, Hiph. humiliate
Niph. be humiliated, ashamed, put to shame, dishonoured, confounded
Hiph.
put to shame = insult, humiliate
exhibit shame
Hoph.
we were not insulted, humiliated
they were put to shame, dishonoured, confounded
base
H3637 [כָּלַם] only Niph. Hoph. be humiliated, Hiph. humiliate
3637 kalam kaw-lawm'
a primitive root; properly, to wound; but only figuratively,
to taunt or insult:--be (make) ashamed, blush, be confounded,
be put to confusion, hurt, reproach, (do, put to) shame.
כָּלַם (ka.lam) — be humiliated.
1) to insult, shame, humiliate, blush, be ashamed, be put to shame, be reproached, be put to confusion, be humiliated
1a) (Niphal)
1a1) to be humiliated, be ashamed
1a2) to be put to shame, be dishonoured, be confounded
1b) (Hiphil)
1b1) to put to shame, insult, humiliate, cause shame to
1b2) to exhibit shame
1c) (Hophal)
1c1) to be insulted, be humiliated
1c2) to be put to shame, be dishonoured, be confounded
V-Niphal — Verb · Niphal · participle (active) masculine singularHVNrmsa
עָנִי (aniy) describes a state of being poor, afflicted, or humble. It is built from the root meaning to be depressed in mind or circumstances. The entries indicate it covers a range of meanings including needy, lowly, and wretched. There is a noted disagreement regarding its relationship to another word, עָנָה (anah), with some lexicons viewing one as subjective and the other as objective.
עָנִי adj. poor, afflicted, humble
base
H6041 עָנִי poor, afflicted, humble
6041 `aniy aw-nee'
from 6031; depressed, in mind or circumstances (practically
the same as 6035, although the margin constantly disputes
this, making 6035 subjective and 6041 objective):--afflicted,
humble, lowly, needy, poor.
see HEBREW for 06031
see HEBREW for 06035
see HEBREW for 06035
see HEBREW for 06041
עָנִי (a.ni) — afflicted.
1) poor, afflicted, humble, wretched
1a) poor, needy
1b) poor and weak
1c) poor, weak, afflicted, wretched
1d) humble, lowly
Adj — AdjHAamsa
poor ('ebhyon, dal, `ani, rush; ptochos):
I. In the Old Testament.
The poor have great prominence in the Bible; it is said, indeed, that there should be no poor among the Hebrews because Yahweh should so greatly bless them (De 15:4 the Revised Version (British and American) and the King James Version margin); but this was only to be realized on certain conditions of obedience (De 15:5), and in De 15:11 it is said,"The poor will never cease out of the land"; but they were to see to it that none was left in destitution. The very foundation of the Hebrew religion was God's pity on a poor and oppressed people.
1. The Terms Employed:
Poor
The Mosaic legislation regarding the poor is specially important. (1.) They had the right of gleaning the fields (Lev. 19:9, 10; Deut. 24:19,21).
(2.) In the sabbatical year they were to have their share of the produce of the fields and the vineyards (Ex. 23:11; Lev. 25:6).
(3.) In the year of jubilee they recovered their property (Lev. 25:25-30).
(4.) Usury was forbidden, and the pledged raiment was to be returned before the sun went down (Ex. 22:25-27; Deut. 24:10-13). The rich were to be generous to the…
The general kindly spirit of the law toward the poor is sufficiently shown by such passages as (15:7) for the reason that (ver. 11) "the poor shall never cease out of the land." Among the special enactments in their favor the following must be mentioned: The right of gleaning. (Leviticus 19:9,10; 24:19,21) From the produce of the land in sabbatical years the poor and the stranger were to have their portion. (Exodus 23:11; Leviticus 25:6) Re-entry upon land in the jubilee year, with the limitation as to town homes. (Leviticus 25:25-30) Prohibition of usury and of retention of pledges. (Exodus 22:25-27;
Ps 12:5 41:1-3, especially cared for in the Jewish dispensation, Ex 23:6 Pr 14:31, and even more so under the gospel, Mt 25:42-45 Jas 2:5. The slight offerings required of them by the law were as acceptable as the hecatombs of the rich, Le 5:7-13 Mr 12:41-44. The gleanings of the fields, the olive trees, and the vines, were to be left for them, Le 19:9 De 24:19
The Hebrew word אֶבְיוֹן (*ebyown*) means needy or poor, derived from a root indicating want. It describes individuals who are destitute, oppressed, or in need of help, particularly from God. This term appears in various contexts in the Old Testament, often referring to the lowest social class and the importance of caring for such individuals.
אֶבְיוֹן adj. in want, needy, poor,—so, alw. abs., Dt 15:4 + 40 t.; אֶבְיֹנְךָ Ex 23:6 Dt 15:11; אֶבְיוֹנִים Am 4:1 + 14 t.; אֶבְיוֹנֵי (אֶבְיֹנֵי) Ex 23:11 Is 29:19; אֶבְיוֹנֶיהָ ψ 132:15—(Hex. only JED; mostly poet., 23 t. ψ) needy, chiefly poor (in material things); as adj. Dt 15:7, 7, 9; 24:14 ψ 109:16 (both ∥ עָנִי); elsewhere subst.; ψ 49:3 (∥ עָשִׁיר); Dt 15:4, 11; subj. to oppression & abuse Am 2:6…
Read the full entry →H34 אֶבְיוֹן in want, needy, poor
34 'ebyown eb-yone'
from 14, in the sense of want (especially in feeling);
destitute:--beggar, needy, poor (man).
see HEBREW for 014
אֶבְיוֹן (ev.yon) — needy.
1) in want, needy, chiefly poor, needy person
2) subject to oppression and abuse
3) needing help, deliverance from trouble, especially as delivered by God
4) general reference to lowest class
Conj | Adj — ConjunctionHC/Aamsa
ned'-i ('ebhyon).
See POOR.
The Hebrew word הָלַל (halal) is a primitive root that encompasses meanings related to shining, boasting, and foolishness. It can signify to praise or celebrate, often in a clamorously foolish manner, and includes the idea of making a boast or being made a fool of. The entries indicate a range of uses, from expressing God's favor to acting madly.
[הָלַל] vb. shine
Qal when it, viz. his lamp, shone upon my head, fig. of God’s favour.
Hiph. flash forth light
base
[הָלַל] vb. be boastful, Pi. praise
Qal be boastful
Pi.
praise man or woman
usually praise י׳
appar. boast, make one’s boast
Pu. be praised
Hithpa. glory, boast, make one’s boast
Po‛el make into a fool, make a fool of
Po‛al of laughter I said, It is mad (folly)
Hithpo. act madly, or like a madman
base
H1984a הָלַל shine H1984b הָלַל be boastful, Pi. praise H1984c הָלַל be boastful, Pi. praise .be boastful
. . praise man or woman
. usually praise י׳
. appar. boast, make one’s boast
. be praised
. glory, boast, make one’s boast
.make into a fool, make a fool of
.of laughter I said, It is mad (folly)
. act madly, or like a madman
1984 halal haw-lal'
a primitive root; to be clear (orig. of sound, but usually of
color); to shine; hence, to make a show, to boast; and thus to
be (clamorously) foolish; to rave; causatively, to celebrate;
also to stultify:--(make) boast (self), celebrate, commend,
(deal, make), fool(- ish, -ly), glory, give (light), be (make,
feign self) mad (against), give in marriage, (sing, be worthy
of) praise, rage, renowned, shine.
הָלַל (ha.lal) — to shine.
1) to shine
1a) (Qal) to shine (fig. of God's favour)
1b) (Hiphil) to flash forth light
הָלַל (ha.lal) — to boast: praise.
: praise
1) to praise, boast, be boastful
1a) (Qal)
1a1) to be boastful
1a2) boastful ones, boasters (participle)
1b) (Piel)
1b1) to praise
1b2) to boast, make a boast
1c) (Pual)
1c1) to be praised, be made praiseworthy, be commended, be worthy of praise
1d) (Hithpael) to boast, glory, make one's boast
הָלַל (ha.lal) — to be foolish.
1) (Poel) to make a fool of, make into a fool
1f) (Hithpoel) to act madly, act like a madman
הָלַל (ha.lal) — to boast: boast.
: boast
1) to praise, boast, be boastful
1a) (Qal)
1a1) to be boastful
1a2) boastful ones, boasters (participle)
1b) (Piel)
1b1) to praise
1b2) to boast, make a boast
1c) (Pual)
1c1) to be praised, be made praiseworthy, be commended, be worthy of praise
V-Piel-Imperf-3mp — Verb · Piel · imperfect third person masculine pluralHVpi3mp
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)
N-ms | Suff — Noun common masculine singular construct · suffixHNcmsc/Sp2ms