Psalms 76:11 — Word Study
WLCנִֽדֲר֣וּ וְשַׁלְּמוּ֮ לַיהוָ֪ה אֱֽלֹהֵ֫יכֶ֥ם כָּל־ סְבִיבָ֑יו יוֹבִ֥ילוּ שַׁ֝֗י לַמּוֹרָֽא׃
BSAforkîy ragechêmâh the man (Adam)ʼâdâm to give thanksyâdâh remnantshᵉʼêrîyth ragechêmâh to girdchâgar
| Greek | English | Parsing |
|---|---|---|
| נִֽדֲר֣וּ | make vows | Verb, Qal, imperative second person masculine plural |
| וְשַׁלְּמוּ֮ | and pay [them] | Conjunction, verb piel imperative second person masculine plural |
| לַיהוָ֪ה | to Yahweh | Preposition, noun proper |
| אֱֽלֹהֵ֫יכֶ֥ם | God your | Noun common masculine plural construct, suffix |
| כָּל־ | all | Noun common, masculine singular construct |
| סְבִיבָ֑יו | [those] around him | Noun common masculine plural construct, suffix |
| יוֹבִ֥ילוּ | let them bring | Verb, Hiphil, imperfect third person masculine plural |
| שַׁ֝֗י | a gift | Noun common, masculine singular absolute |
| לַמּוֹרָֽא׃ | to the awesome one | Preposition, noun common masculine singular absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Make and fulfill your vows to the LORD your God; let all the neighboring lands bring tribute to Him who is to be feared. |
| KJV | Vow, and pay unto the LORD your God: let all that be round about him bring presents unto him that ought to be feared. |
| ASV | Vow, and pay unto Jehovah your God: Let all that are round about him bring presents unto him that ought to be feared. |
| YLT | Vow and complete to Jehovah your God, All ye surrounding him. They bring presents to the Fearful One. |
| WEB | Make vows to Yahweh your God, and fulfill them! Let all of his neighbors bring presents to him who is to be feared. |
| BBE | Give to the Lord your God what is his by right; let all who are round him give offerings to him who is to be feared. |
The translations agree on the call to make and fulfill vows, with no significant differences noted.
The verse consists of two main clauses with subordinate phrases providing additional context.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbכִּי
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 76:11
Sections marked generated are written from the data on this page rather than by a named author. Everything else — the lexicon entries, the cross references, the manuscript readings, the counts — is quoted from its source unchanged.
Context — A Call to Worshipgenerated
Psalm 76:11 emphasizes the importance of making and fulfilling vows to the LORD, inviting all neighboring lands to bring tribute to Him. This call reflects a communal acknowledgment of God's authority and reverence, fitting within the broader context of God's judgment and power displayed in the preceding verses.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 50:14 | Sacrifice a thank offering to God, and fulfill your vows to the Most High. |
| 2 | Psalm 119:106 | I have sworn and confirmed that I will keep Your righteous judgments. |
| 3 | Numbers 30:2 | If a man makes a vow to the LORD or swears an oath to obligate himself by a pledge, he must not break his word; he must do everything he has promised. |
| 4 | Ecclesiastes 5:4–6 | When you make a vow to God, do not delay in fulfilling it, because He takes no pleasure in fools. Fulfill your vow. |
| 5 | Psalm 68:29 | Because of Your temple at Jerusalem kings will bring You gifts. |
The Treasury of Scripture Knowledge — 9 references, hung on the phrase they belong to
The Key Word — נִֽדֲר֣וּ, ni.da.Rugenerated
The verb נִֽדֲר֣וּ (ni.da.Ru) is an imperative form meaning 'to vow' or 'make a vow.' It indicates a commitment made to God, often in the context of seeking His favor or assistance. This word is rooted in the idea of solemn promises, reflecting the seriousness of pledging something to God.
In this verse, the call to make vows emphasizes the relationship between the worshiper and God, highlighting the expectation that such vows should be fulfilled. The psalmist encourages a communal approach to honoring God, as seen in the invitation to neighboring lands to participate in tribute.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, which uses the phrase Make and fulfill your vows.
Sentence Structuregenerated
The finite verbs in this verse are נִֽדֲר֣וּ (make vows) and וְשַׁלְּמוּ (and pay), which govern the main actions. The structure emphasizes the imperative nature of the commands given to the people.
Following these verbs, a series of phrases elaborates on the subjects: the prepositional phrase לַיהוָ֪ה (to Yahweh) indicates the recipient of the vows, while כָּל־ סְבִיבָ֑יו (all the neighboring lands) introduces those who are called to bring tribute, culminating in the description of God as לַמּוֹרָֽא (the awesome one).
Septuagint Backgroundgenerated
The Septuagint translates נִֽדֲר֣וּ as ὅτι (that), which does not carry the same imperative force as the Hebrew. This choice may reflect a different emphasis in the Greek tradition regarding the nature of vows.
The translation choices indicate a potential broadening of the call to include not just Israel but a wider audience, aligning with the universal call to reverence God.
In plain words — the whole versegenerated
Psalm 76:11 calls on the people to make and fulfill their vows to God, emphasizing the importance of keeping promises made in worship. It invites all neighboring lands to bring gifts to God, recognizing His power and authority.
Frequently Asked Questionsgenerated
Making a vow to God involves committing to fulfill a promise in exchange for His help or favor, reflecting a serious and solemn commitment.
Fulfilling vows is important as it demonstrates faithfulness and integrity in one's relationship with God, honoring commitments made in worship.
The tribute refers to gifts or offerings brought to God as an expression of reverence and acknowledgment of His authority.
The neighboring lands are the surrounding nations that are invited to recognize God's power and bring tribute, indicating a communal acknowledgment of His sovereignty.
Reflection Questionsgenerated
- What vows have I made to God, and how can I ensure I fulfill them?
- In what ways can I encourage others to honor their commitments to God?
- How do I recognize God's authority in my life, similar to how the neighboring lands are called to tribute?
- What does it mean to me to view God as the 'awesome one' in my daily life?
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Psalms 76:11 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleVow, and pay unto the Lord your God,.... Not monastic vows, which the Papists would infer from these and such like words; nor ceremonial ones, but spiritual sacrifices of praise and thanksgiving,
Read John Gill on Psalms 76 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryVow, and pay unto the LORD your God: let all that be round about him bring presents unto him that ought to be feared.
Read Robert Jamieson on Psalms 76 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleVow a sacrifice of thanksgiving; either at this time, for this wonderful deliverance; or hereafter, in all your future straits and troubles. Let this experience encourage you to make such vows to God with confidence of success. But when God hath accepted your vows, and given you the desired deliverance, forget not to pay your vows. All that be round about him; either, 1. All the tribes of Israel, who have the benefit of this mercy. Or rather, 2. All the neighbouring nations on every side, to whom the fame of this mighty work of God shall come, I advise them for the future, if they love themselves, to cease from all hostilities against God or his people, and to submit themselves to the God…
Read Matthew Poole on Psalms 76 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 76:11 Vow, and pay unto the LORD your God: let all that be round about him bring presents unto him that ought to be feared.Ver. 11. Vow, and pay to the Lord] A plain precept; and yet Bellarmine saith, Vovere nusquam est praeceptum. As for vowing to saints, he granteth, that when the Scriptures were written the Church had no such custom (Lib. ii. de Monach. cap. 17; De Cult. Sanetor. cap. 9). Saint worship then is but new worship. Let all that be round about him] All the neighbouring nations; and so they did, after Assyria’ s overthrow, 2 Chronicles 32:21; 2 Chronicles 32:23. To him that ought to be feared] Heb. to fear, that is, to God, the proper object of fear, called therefore…
Read John Trapp on Psalms 76 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(11) Vow, and pay . . .—This clause seems to be addressed to the Israelites, the next to the heathen.
Read Charles John Ellicott on Psalms 76 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 11. Vow, and pay unto the Lord] Bind yourselves to him, and forget not your obligations. Let all that be round about him] All the neighbouring nations, who shall see God's judgments against his enemies, should Bring presents unto him] Give him that homage which is due unto him. That ought to be feared.] למורא lammora, "to the terrible One;" lest they be consumed as the Assyrians have been.
Read AdamClarke on Psalms 76 →CambridgeThe Cambridge Bible for Schools and Colleges11. Let Israel pay the vows it made in its hour of peril (Psalms 66:13); let the nations that dwell near God’s city and people bring their presents—a phrase used only of bringing solemn tribute to God (Psalms 68:29; Isaiah 18:7). “Many,” we read in 2 Chronicles 32:23, “brought gifts unto Jehovah to Jerusalem,” after the great deliverance. unto him that ought to be feared] Lit. unto the fear, the same word as in Isaiah 8:13.
Read Cambridge on Psalms 76 →Albert Barnes1798–1870Barnes' Notes on the Biblevow, and pay unto the Lord your God - That is, Pay your vows, or sacredly observe them. On the word “vow,” see the notes at Psalms 22:25. Compare Psalms 50:14; Psalms 56:12; Psalms 66:13.
Read Albert Barnes on Psalms 76 →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
Make and fulfill your vows to the LORD your God; let all the neighboring lands bring tribute to Him who is to be feared.
Make vows to Yahweh your God, and fulfill them! Let all of his neighbors bring presents to him who is to be feared.
Make and fulfill your vows to the LORD your God; let all the neighboring lands bring tribute to Him who is to be feared.
Make vows to the Lord your God and repay them! Let all those who surround him bring tribute to the awesome one!
Tyndale line
Vow, and pay unto the LORD your God: let all that be round about him bring presents unto him that ought to be feared.
Vow, and pay unto Jehovah your God: Let all that are round about him bring presents unto him that ought to be feared.
Vow, and pay unto the LORD your God: let all that be round about him bring presents unto him that ought to be feared.
Vow, and pay to the LORD your God: let all that are about him bring presents to him that ought to be feared.
Vowe and performe vnto the Lord your God, all ye that be rounde about him: let them bring presents vnto him that ought to be feared.
Strictly literal
Vow and pay unto Jehovah your God: let all that are round about him bring presents unto him that is to be feared.
Vow and complete to Jehovah your God, All ye surrounding him. They bring presents to the Fearful One.
Vow and complete to your God YHWH, || All you surrounding Him, || They bring presents to the Fearful One.
(76:12) Make vows, and pay [them] unto the Lord your God, all ye that are round about him: let men bring presents unto him that exciteth fear.
Make vows to Yahweh your God and keep them. May all who surround him bring gifts to him who is to be feared.
From the Latin
And I said, Now have I begun: this is the change of the right hand of the most High.
Simplified
Make your promises to God and be sure to keep them. Everyone bring gifts to the awe-inspiring one.
Give to the Lord your God what is his by right; let all who are round him give offerings to him who is to be feared.
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 presents the verse as a direct call to action, while the Septuagint matches only a portion of the words, indicating a different interpretative approach. The Dead Sea Scrolls fragment shows partial agreement with the Masoretic Text, suggesting that the core message has been preserved across traditions.
נִֽדֲר֣וּ וְשַׁלְּמוּ֮ לַיהוָ֪ה אֱֽלֹהֵ֫יכֶ֥ם כָּל־ סְבִיבָ֑יו יוֹבִ֥ילוּ שַׁ֝֗י לַמּוֹרָֽא׃
4 of the 9 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.
[כי] [חמת] [אדם] [תוד׳ך] שארית חימות [תחגר]
7 words of the verse are on this fragment — 1 partly restored, 5 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 76:11
One dossier per word, with every reference work grouped by kind — Hebrew lexicons, morphology, Bible dictionaries, topical chains and the English of the translators themselves. The verse sits at the head of each block with the word under study lit, so you never lose your place. The panel above gives the short answer; this is the long one, and it is the part of the page worth indexing.
Every entry below is the lexicographer's own text. On the Hebrew: Brown-Driver-Briggs entire and its gloss set, Strong's Hebrew Dictionary, and Tyndale House's Translators Brief lexicon. Where a cell says a work has no entry, that work genuinely has none for this word.
נָדַר (nadar) is a Hebrew verb meaning to vow or make a vow, particularly in the context of promising something to God. The entries consistently emphasize its use as a primitive root related to making commitments. There are no significant disagreements among the lexicons regarding its meaning.
H5087 נָדַר vow
5087 nadar naw-dar'
a primitive root; to promise (pos., to do or give something
to God):--(make a) vow.
נָדַר (na.dar) — to vow.
1) to vow, make a vow
1a) (Qal) to vow a vow
HVqv2mp — Verb · Qal · imperative second person masculine pluralHVqv2mp
Vows
Voluntary promises which, when once made, were to be kept if the thing vowed was right. They were made under a great variety of circumstances (Gen. 28: 18-22; Lev. 7:16; Num. 30:2-13; Deut. 23:18; Judg. 11:30, 39; 1 Sam. 1:11; Jonah 1:16; Acts 18:18; 21:23).
A vow is a solemn promise made to God to perform or to abstain from performing a certain thing. The earliest mention of a vow is that of Jacob. (Genesis 28:18-22; 31:13) Vows in general are also mentioned in the book of Job, (Job 22:27) The law therefore did not introduce, but regulated the practice of, vows. Three sorts are mentioned: 1, Vows of devotion; 2, Vows of abstinence; 3, Vows of destruction. As to vows of devotion, the following rules are laid down: A man might devote to sacred uses possessions or persons, but not the first-born of either man or beast, which was devoted already. (Leviticus 27:28) (a) If he vowed land, he might either redeem it or not Levi 25,27. (b) Animals fit for sacrifice if devoted, were not…
→ Mosaic laws concerning Le 23:37,38; Nu 29:39
→ Must be voluntary, see below
→ Must be performed, see below
→ Estimation of the redemption price of things offered in vows, to be made by the priest, according to age and sex of the person making the offering Le 27:1-13
→ The redemption price of the offering of real estate, to be valued by the priest Le 27:14,15
→ Of a field Le 27:16-25
→ Edible things offered in, to be eaten the same day they were offered Le 7:16-18
- Solemn promises made to God
- WERE MADE IN REFERENCE TO
. Devoting the person to God
. Dedicating children to God
. Devoting property to God
. Offering sacrifices
שָׁלֵם (shalam) is a Hebrew root meaning to be complete or sound, covering a range of meanings from finishing or restoring to making peace. It can refer to being uninjured, completing a task, or making recompense. The verb also has a denominative form indicating a covenant of peace, suggesting relationships of harmony and safety.
[שָׁלֵם] 103 vb. be complete, sound
Qal
be complete, finished, ended
be sound, uninjured
Pi.
complete, finish, temple
make safe
make whole or good, restore
make good, i.e. pay, vows
requite, recompense, reward
Pu.
be performed, of vow
be repaid, requited
Hiph.
complete, perform
make an end of
base
[שָׁלַם] vb. denom. be in covenant of peace
Qal be at peace
Pu. Pt. one in covt. of peace
Hiph.
make peace with
cause to be at peace
Hoph. live at peace with
base
H7999a שָׁלֵם be complete, sound .. be complete, finished, ended
. be sound, uninjured
. . complete, finish, temple
. make safe
. make whole or good, restore
. make good, i.e. pay, vows
. requite, recompense, reward
. . be performed, of vow
. be repaid, requited
. . complete, perform
. make an end of
H7999b [שָׁלַם] vb. denom. be in covenant of peace .be at peace
. Pt. one in covt. of peace
. . make peace with
. cause to be at peace
. live at peace with
7999 shalam shaw-lam'
a primitive root; to be safe (in mind, body or estate);
figuratively, to be (causatively, make) completed; by
implication, to be friendly; by extension, to reciprocate (in
various applications):--make amends, (make an) end, finish,
full, give again, make good, (re-)pay (again), (make) (to) (be
at) peace(-able), that is perfect, perform, (make)
prosper(-ous), recompense, render, requite, make restitution,
restore, reward, X surely.
שָׁלֵם (sa.lem) — to complete.
1) to be complete, be sound
1a) (Qal)
1a1) to be complete, be finished, be ended
1a2) to be sound, be uninjured
1b) (Piel)
1b1) to complete, finish
1b2) to make safe
1b3) to make whole or good, restore, make compensation
1b4) to make good, pay
1b5) to requite, recompense, reward
1c) (Pual)
1c1) to be performed
1c2) to be repaid, be requited
1d) (Hiphil)
1d1) to complete, perform
1d2) to make an end of
Aramaic equivalent: she.lam (שְׁלֵם "be complete" H8000)
שָׁלַם (sha.lam) — to ally.
1) to be in a covenant of peace, be at peace
1a) (Qal)
1a1) to be at peace
1a2) peaceful one (participle)
1b) (Pual) one in covenant of peace (participle)
1c) (Hiphil)
1c1) to make peace with
1c2) to cause to be at peace
1d) (Hophal) to live in peace
HC/Vpv2mp — Conjunction · verb piel imperative second person masculine pluralHC/Vpv2mp
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)
HR/Npt — Preposition · noun properHR/Npt
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)
HNcmpc/Sp2mp — Noun common masculine plural construct · suffixHNcmpc/Sp2mp
כֹּל (kol) means 'all' or 'the whole.' It can refer to totality, including every person or thing, and is often used with a following genitive to specify what is included. The term can also denote a broader sense of everything in existence or all circumstances of life. The lexicons do not show significant disagreement on its meanings.
כֹּל once כּוֹל n.m. the whole, all
with foll. gen. (as usually) the whole of, to be rendered, however, often in our idiom, to avoid stiffness, any or every
Absolutely:
without the art., all things, all
with the art. הַכֹּל
where the sense is limited by the context to things (or persons) just mentioned
in a wider sense, all, whether of all mankind or of all living things, the universe, or of all the circumstances of life (chiefly late)
base
H3605 כֹּל once כּוֹל the whole, all . with foll. gen. (as usually) the whole of, to be rendered, however, often in our idiom, to avoid stiffness, any or every
. Absolutely: . without the art., all things, all
. with the art. הַכֹּל . where the sense is limited by the context to things (or persons) just mentioned
. in a wider sense, all, whether of all mankind or of all living things, the universe, or of all the circumstances of life (chiefly late)
3605 kol kole
or (Jer. 33:8) kowl {kole}; from 3634; properly, the whole;
hence, all, any or every (in the singular only, but often in a
plural sense):--(in) all (manner, (ye)), altogether, any
(manner), enough, every (one, place, thing), howsoever, as
many as, (no-)thing, ought, whatsoever, (the) whole,
whoso(-ever).
see HEBREW for 03634
כֹּל (kol) — all.
1) all, the whole
1a) all, the whole of
1b) any, each, every, anything
1c) totality, everything
Aramaic equivalent: kol (כֹּל "all" H3606)
HNcmsc — Noun common · masculine singular constructHNcmsc
ol: Used in various combinations, and with different meanings.
(1) All along, "Weeping all along as he went" (Jer 41:6), i.e. throughout the whole way he went, feigning equal concern with the men from Shiloh, etc., for the destruction of the Temple, so as to put them off their guard.
(2) All in all, "That God may be all in all" (1Co 15:28, Greek: panta en pasin, "all things in all (persons and) things"). "The universe, with all it comprises, will wholly answer to God's will and reflect His mind" (Dummelow).
סָבִיב (cabiyb) primarily means 'around' and is used as a noun, adverb, and preposition. It denotes a circle, neighbors, or the surrounding area, often implying a sense of being on every side or in a circuit. The entries consistently emphasize its usage in contexts of proximity and encirclement.
סָבִיב 336 subst., used mostly as adv. and prep., circuit, round about
base
H5439 סָבִיב subst., used mostly as adv. and prep., circuit, round about
5439 cabiyb saw-beeb'
or (feminine) cbiybah {seb-ee-baw'}; from 5437; (as noun) a
circle, neighbour, or environs; but chiefly (as adverb, with
or without preposition) around:--(place, round) about,
circuit, compass, on every side.
see HEBREW for 05437
סָבִיב (sa.viv) — around.
: around/border
subst
1) places round about, circuit, round about
adv
2) in a circuit, a circuit, round about
prep
3) in the circuit, from every side
סָבִיב (sa.viv) — around: side.
: side
subst
1) places round about, circuit, round about
adv
2) in a circuit, a circuit, round about
prep
3) in the circuit, from every side
סָבִיב (sa.viv) — around: whole.
: whole
subst
1) places round about, circuit, round about
adv
2) in a circuit, a circuit, round about
prep
3) in the circuit, from every side
סָבִיב (sa.viv) — around: neighours.
: neighours
subst
1) places round about, circuit, round about
adv
2) in a circuit, a circuit, round about
prep
3) in the circuit, from every side
HNcmpc/Sp3ms — Noun common masculine plural construct · suffixHNcmpc/Sp3ms
יָבַל (yabal) is a Hebrew verb meaning to conduct or carry along. It encompasses various actions such as leading, bearing offerings, and being led to the grave. The word has both Hiphil and Hophal forms, indicating active and passive meanings, respectively. There is an Aramaic equivalent, יְבַל (ye.val), also meaning 'to bring'.
[יָבַל] vb. Hiph. conduct, bear along
Hiph.
bear along offerings
carry away
Hoph.
be borne along
be borne to the grave
be led, conducted
base
H2986 יָבַל Hiph. conduct, bear along . . bear along offerings
. carry away
. . be borne along
. be borne to the grave
. be led, conducted
2986 yabal yaw-bal'
a primitive root; properly, to flow; causatively, to bring
(especially with pomp):--bring (forth), carry, lead (forth).
יָבַל (ya.val) — to conduct.
1) to bring, lead, carry, conduct, bear along
1a) (Hiphil)
1a1) to bear along, bring
1a2) to carry away, lead away
1a3) to lead, conduct
1b) (Hophal)
1b1) to be borne along
1b2) to be borne (to the grave)
1b3) to be brought, be led, be conducted
Aramaic equivalent: ye.val (יְבַל "to bring" H2987)
HVhi3mp — Verb · Hiphil · imperfect third person masculine pluralHVhi3mp
dasha' = "to sprout," "spring" (Ge 1:11 the King James Version); sharats = "to wriggle," "swarm" (Ge 1:20 f; 9:7; Ex 8:3); yaladh = "to bear," "beget" (Ge 3:16; 2Ki 19:3; Job 15:35; 39:1,2; "what a day may bring forth," Pr 27:1; "before the decree bring forth," Ze 2:2); `anan = "to cloud over," "to darken" (Ge 9:14); shalach = "to send on," "to escort" (Ge 18:16); shubh = "to turn back," "bring" (again, back…
שַׁי (shay) refers to a gift or present, particularly one offered as homage. The term is likely derived from another Hebrew word, and its usage emphasizes the notion of a gift being available or presented. The entries consistently highlight its meaning related to gifts, without significant disagreement among the sources.
שַׁי n.m. gift offered as homage
base
H7862 שַׁי gift offered as homage
7862 shay shah'-ee
probably from 7737; a gift (as available):--present.
see HEBREW for 07737
שַׁי (shay) — gift.
gift, present, gift offered as homage
HNcmsa — Noun common · masculine singular absoluteHNcmsa
gift (mattanah, minchah, shochadh; doron, dorea, chairisma): In Ge 25:6; Ex 28:38; Nu 18:6,7,29; Eze 20:26, etc., mattanah, "a gift," is so rendered; minchah, an offering or present, used especially of the "meat offerings," is translated "gift" (2Sa 8:2,6 the King James Version; 2Ch 26:8), in which passages "tribute" is meant, as the Revised Version (British and American); 32:23; Ps 45:12. A few other words occur singly, e.g. 'eshkar, "a reward" (Ps 72:10)…
Gift
(1.) An gratuity (Prov. 19:6) to secure favour (18:16; 21:14), a thank-offering (Num. 18:11), or a dowry (Gen. 34:12).
(2.) An oblation or proppitatory gift (2Sa 8:2,6; 1Ch 18:2,6; 2Ch 26:8; Ps. 45:12; 72:10).
(3.) A bribe to a judge to obtain a favourable verdict (Ex. 23:8; Deut. 16:19).
The giving and receiving of presents has in all ages been not only a more frequent but also a more formal and significant proceeding in the East than among ourselves. We cannot adduce a more remarkable proof of the important part which presents play in the social life of the East than the fact that the Hebrew language possesses no less than fifteen different expressions for the one idea. The mode of presentation was with as much parade as possible. The refusal of a present was regarded us a high indignity. No less an insult was it not to bring a present when the position of the parties demanded it. (1 Samuel 10:27)
מוֹרָא (mowra') refers to fear, terror, and reverence, often in relation to God or awe-inspiring events. It can denote both a feeling of dread and an object of reverence. The related form מוֹרָה (morah) likely means to appoint terror, emphasizing the exhibition of power. The entries consistently highlight these themes without significant disagreement.
מוֹרָא n.m. fear
fear, terror
reverence
object of reverence, esp. God
awe-inspiring spectacle or deed
base
מוֹרָה n.[m.] ψ 9:21, prob. appoint terror (i.e. some awe-inspiring exhibition of power) for them
ref
H4172a מוֹרָא fear . fear, terror
. reverence
. object of reverence, esp. God
. awe-inspiring spectacle or deed
H4172b מוֹרָה prob. appoint terror (i.e. some awe-inspiring exhibition of power) for them
4172 mowra' mo-raw'
or morat {mo-raw'}; or morah (Psa. 9:20) {mo-raw'}; from
3372; fear; by implication, a fearful thing or deed:--dread,
(that ought to be) fear(-ed), terribleness, terror.
see HEBREW for 03372
מוֹרָא (mo.ra) — fear.
1) fear, reverence, terror
1a) fear, terror
1b) reverence
1c) object of reverence
1d) awe-inspiring spectacle or deed
Also means: mo.rah (מוֹרָה "fear" H4172B)
מוֹרָה (mo.rah) — fear.
appoint terror (i.e. some awe-inspiring exhibition of power)
Another spelling of mo.ra (מוֹרָא "fear" H4172A)
HRd/Ncmsa — Preposition · noun common masculine singular absoluteHRd/Ncmsa
wun.
See NUMBER.