Psalms 81:1 — Word Study
WLCהַ֭רְנִינוּ לֵאלֹהִ֣ים עוּזֵּ֑נוּ הָ֝רִ֗יעוּ לֵאלֹהֵ֥י יַעֲקֹֽב׃
BSAFor the choirmasternâtsach According toʻal GittithGittîyth Of AsaphʼÂçâph
| Greek | English | Parsing |
|---|---|---|
| הַ֭רְנִינוּ | sing for joy | Verb, Hiphil, imperative second person masculine plural |
| לֵאלֹהִ֣ים | to God | Preposition, noun common masculine plural absolute |
| עוּזֵּ֑נוּ | strength our | Noun common masculine singular construct, suffix |
| הָ֝רִ֗יעוּ | shout for joy | Verb, Hiphil, imperative second person masculine plural |
| לֵאלֹהֵ֥י | to [the] God of | Preposition, noun common masculine plural construct |
| יַעֲקֹֽב׃ | Jacob | Noun proper masculine |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Sing for joy to God our strength; make a joyful noise to the God of Jacob. |
| KJV | Sing aloud unto God our strength: make a joyful noise unto the God of Jacob. |
| ASV | Sing aloud unto God our strength: Make a joyful noise unto the God of Jacob. |
| YLT | To the Overseer. — 'On the Gittith.' By Asaph. Cry aloud to God our strength, Shout to the God of Jacob. |
| WEB | Sing aloud to God, our strength! Make a joyful shout to the God of Jacob! |
| BBE | Make a song to God our strength: make a glad cry to the God of Jacob. |
All translations agree on the call to joyful singing and shouting in worship.
The sentence has a main clause with an imperative call to action, followed by a subordinate clause that specifies the object of worship.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbלְ
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 81:1
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 81:1 calls the people to joyfully sing and shout to God, who is their strength and the God of Jacob. This verse sets the tone for a celebration of God’s power and provision, as seen in the following verses that encourage musical expression and communal worship. The psalm emphasizes the importance of remembering God's past deliverances and responding with joyful praise, similar to other passages that call for worship, such as Psalm 95:1-2.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 8:1 | O LORD, our Lord, how majestic is Your name in all the earth! You have set Your glory above the heavens. |
| 2 | Psalm 67:4 | Let the nations be glad and sing for joy, for You judge the peoples justly and lead the nations of the earth. Selah |
| 3 | Jeremiah 31:7 | For this is what the LORD says: “Sing with joy for Jacob; shout for the foremost of the nations! Make your praises heard, and say, ‘O LORD, save Your people, the remnant of Israel!’ |
| 4 | Psalm 18:1–2 | I love You, O LORD, my strength. |
| 5 | Psalm 28:7 | The LORD is my strength and my shield; my heart trusts in Him, and I am helped. Therefore my heart rejoices, and I give thanks to Him with my song. |
The Treasury of Scripture Knowledge — 14 references, hung on the phrase they belong to
The Key Word — הַ֭רְנִינוּ, Har.ni.nugenerated
The verb הַ֭רְנִינוּ (Har.ni.nu) is a Hiphil imperative, calling the congregation to actively engage in joyful singing. This form emphasizes the communal aspect of worship, urging the people to express their joy vocally.
This word conveys a sense of triumph and joy, often associated with praise. It is about overcoming silence with loud expressions of happiness, reflecting a deep emotional response to God's strength and presence.
How Translations Differ — measured against the Berean Standard Biblegenerated
In this study, the verse is examined in the Berean Standard Bible, which uses the phrase Sing for joy and make a joyful noise, aligning closely with the KJV and ASV that also emphasize joyful expressions of worship.
Sentence Structuregenerated
The main verb הַ֭רְנִינוּ governs the verse, calling the people to action. The structure emphasizes the imperative nature of the command to sing and shout, creating a lively invitation to worship.
The sentence includes two imperative verbs: הַ֭רְנִינוּ and הָ֝רִ֗יעוּ, both urging the congregation to express their joy vocally, which reflects the Hebrew poetic structure of parallelism.
Septuagint Backgroundgenerated
In the Septuagint, the Hebrew הַ֭רְנִינוּ is rendered with a word that conveys a similar sense of joyful proclamation, indicating a continuity of meaning in the call to worship.
The choice of Greek terms shows a consistent emphasis on vocal expression of praise, aligning with the original Hebrew intent.
In plain words — the whole versegenerated
Psalm 81:1 invites the people to sing joyfully to God, who is their strength, and to make a loud noise in worship. This verse emphasizes the importance of expressing joy and gratitude to God, encouraging communal celebration and praise.
Frequently Asked Questionsgenerated
To 'sing for joy' means to express happiness and gratitude through song, celebrating God's strength and presence in our lives.
Shouting in worship signifies enthusiasm and passion, reflecting the joy and triumph believers feel in response to God's goodness.
The 'God of Jacob' refers to the God of Israel, emphasizing His covenant relationship with His people and His faithfulness throughout history.
This psalm relates to other calls to worship by emphasizing the need for joyful expression and remembrance of God's past deeds, similar to other psalms that invite praise.
Reflection Questionsgenerated
- How can I express my joy and gratitude to God in my daily life?
- What are some specific ways I can participate in communal worship and encourage others to join in?
- In what moments have I felt God's strength in my life, prompting me to worship?
- How does remembering God's past faithfulness influence my current worship?
The early church on this verse — how the Fathers read it
The early church fathers, like Augustine, reference this psalm to emphasize the importance of joyful worship and community in praising God.
Behold yourselves, O Asaph, congregation of the Lord. "Exult ye unto God our helper" [Psalms 81:1].Early Church Fathers on Psalms 81 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Psalms 81:1 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleSing aloud unto God our strength,.... The strength of Israel, who, by strength of hand, and a mighty arm, brought Israel out of Egypt, protected and upheld them in the wilderness, and brought them
Read John Gill on Psalms 81 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentarySing aloud unto God our strength: make a joyful noise unto the God of Jacob. Psalms 81:1-16.-I.
Read Robert Jamieson on Psalms 81 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BiblePsalms 81 THE This Psalm seems to have been made for the use of the church in solemn feasts; particularly either upon every first day of the month, or upon the first day of the seventh mouth, which was celebrated with more solemn blast of trumpets, ; because that month was more sacred than others by reason of the concurrence of divers religious solemnities in it. Gittith; of which title See Poole "". An exhortation to a solemn praising of God, ; which he requireth for his manifold mercies and deliverances, ; and, exhorting to obedience, and the worshipping of him the true God, , complaineth of their disobedience, which tended to their own hurt and affliction, . Our strength; who is all our…
Read Matthew Poole on Psalms 81 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 81:1 « To the chief Musician upon Gittith, [A Psalm] of Asaph. » Sing aloud unto God our strength: make a joyful noise unto the God of Jacob.Upon Gittith] An instrument brought from Gath, or used by Obed Edom, the Gittite; or a psalm to be sung at the vintages, i.e. at the Feast of Tabernacles. It containeth a solemn thanksgiving (for which cause also that feast was instituted), with so great joy, that Plutarch took occasion therehence to write, but falsely, that the Jews did then keep a feast, or holy day, to Bacchus, ωσχοφορια. Ver. 1. Sing aloud unto God] Be loud and large in his praises, set them forth cheerfully and courageously. God loveth zeal in all his services, In symposio…
Read John Trapp on Psalms 81 →AdamClarkeAdam Clarke's Commentary on the BiblePSALM LXXXI An exhortation to the people to praise God for his benefits, 1-7; and to attend to what he had prescribed, 8-10; their disobedience lamented, 11; the miseries brought on themselves by their transgressions, 12-16. NOTES ON PSALM LXXXI The title is the same as to Psalms 8:1, which see. There are various opinions concerning the occasion and time of this Psalm: but it is pretty generally agreed that it was either written for or used at the celebration of the Feast of Trumpets, (see on Leviticus 23:24,) which was held on the first day of the month Tisri, which was the beginning of the Jewish year; and on that day it is still used in the Jewish worship. According to Jewish tradition…
Read AdamClarke on Psalms 81 →CambridgeThe Cambridge Bible for Schools and Colleges1–3. A call to the joyous celebration of the festival, addressed to the whole congregation (Psalms 81:1), to the Levites as the appointed leaders of the Temple music (Psalms 81:2), and to the Priests, whose special duty it was to blow the trumpets (Psalms 81:3). See Numbers 10:8; Numbers 10:10; Joshua 6:4 ff.; 2 Chronicles 5:12 ff; 2 Chronicles 7:6; Ezra 3:10.
Read Cambridge on Psalms 81 →Albert Barnes1798–1870Barnes' Notes on the BibleSing aloud unto God our strength - The strength and support of the nation; he from whom the nation has derived all its power. The word rendered sing aloud means to rejoice; and then, to make or cause to rejoice.
Read Albert Barnes on Psalms 81 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible1. Sing aloud—This call upon the people to join together, to shout aloud joyfully to God, is according to all Old and New Testament ideas of divine worship.
Read Daniel Denison Whedon on Psalms 81 →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
Sing for joy to God our strength; make a joyful noise to the God of Jacob.
Sing aloud to God, our strength! Make a joyful shout to the God of Jacob!
For the choirmaster. According to Gittith. Of Asaph. Sing for joy to God our strength; make a joyful noise to the God of Jacob.
Shout for joy to God, our source of strength! Shout out to the God of Jacob!
Tyndale line
Sing aloud unto God our strength: make a joyful noise unto the God of Jacob.
Sing aloud unto God our strength: Make a joyful noise unto the God of Jacob.
Sing aloud unto God our strength: make a joyful noise unto the God of Jacob.
To the chief Musician upon Gittith, A Psalm of Asaph. Sing aloud to God our strength: make a joyful noise to the God of Jacob.
To him that excelleth upon Gittith. A Psalme committed to Asaph. Sing ioyfully vnto God our strength: sing loude vnto the God of Iaakob.
Strictly literal
Sing ye joyously unto God our strength, shout aloud unto the God of Jacob;
To the Overseer. — 'On the Gittith.' By Asaph. Cry aloud to God our strength, Shout to the God of Jacob.
TO THE OVERSEER. ON THE GITTITH. BY ASAPH. Cry aloud to God our strength, || Shout to the God of Jacob.
“To the chief musician upon Gittith; by Assaph.” (81:2) Sing aloud unto God our strength: shout joyfully unto the God of Jacob.
Sing aloud to God our strength; shout out for joy to the God of Jacob.
From the Latin
A psalm for Asaph. God hath stood in the congregation of gods: and being in the midst of them he judgeth gods.
Simplified
Sing aloud to God our strength; shout for joy to the God of Jacob.
Make a song to God our strength: make a glad cry to the God of Jacob.
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 largely agree in their wording, with five of the six words matched. This indicates a strong textual tradition, although the Septuagint's word order differs from the Hebrew.
הַ֭רְנִינוּ לֵאלֹהִ֣ים עוּזֵּ֑נוּ הָ֝רִ֗יעוּ לֵאלֹהֵ֥י יַעֲקֹֽב׃
5 of the 6 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 81:1
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.
רוּן (run) primarily means to overcome, while רָנַן (ranan) refers to giving a ringing cry, often in joy or distress. The entries indicate a range of uses, including shouting for joy, singing, and calling out in exhortation. Notably, the word can also imply causing others to rejoice or sing.
[רוּן] vb. overcome;—Hithpō‛. ψ 78:65
ref
[רָנַן] vb. give a ringing cry
Qal
in joy, exultation
in distress
cry aloud, in summons, exhortation (of wisdom)
Pi. give a ringing cry, in joy, exultation
Pu. no ringing cry shall be given
Hiph. cause to ring out for joy
base
H7442a רוּן overcome H7442b רָנַן give a ringing cry .. in joy, exultation
. in distress
. cry aloud, in summons, exhortation (of wisdom)
. give a ringing cry, in joy, exultation
. no ringing cry shall be given
. cause to ring out for joy
7442 ranan raw-nan'
a primitive root; properly, to creak (or emit a stridulous
sound), i.e. to shout (usually for joy):--aloud for joy, cry
out, be joyful (greatly, make to) rejoice, (cause to) shout
(for joy), (cause to) sing (aloud, for joy, out), triumph.
רוּן (run) — to overcome.
1) to overcome
1a) (Hithpolel) to be overcome
רָנַן (ra.nan) — to sing.
1) to cry out, shout for joy, give a ringing cry
1a) (Qal)
1a1) to give a ringing cry (in joy, exaltation, distress)
1a2) to cry aloud (in summons, exhortation of wisdom)
1b) (Piel) to give a ringing cry (in joy, exultation, praise
1c) (Pual) ringing cry, singing out (passive)
1d) (Hiphil) to cause to ring or sing out (for joy)
1e) (Hithpolel) rejoicing (participle)
Also means: ran.nen (רַנֵּן "to sing" H7444)
HVhv2mp — Verb · Hiphil · imperative second person masculine pluralHVhv2mp
joi (simchah; chara):
1. Terms:
The idea of joy is expressed in the Old Testament by a wealth of synonymous terms that cannot easily be differentiated. The commonest is simchah (1Sa 18:6, etc.), variously translated in English Versions of the Bible "joy," "gladness," "mirth"; from sameah, properly "to be bright," "to shine" (Pr 13:9, "The light of the righteous rejoiceth," literally, "is bright"), but generally used figuratively "to rejoice," "be glad" (Le 23:40 and very frequent).
Other nouns are masos and sason, both from sus, properly "to spring," "leap," hence, "exult," "rejoice"; rinnah, "shouting." "joy"; gil, from verb gil or gul, "to go in a circle," hence, "be excited" (dancing round for joy), "rejoice." In the New…
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)
HR/Ncmpa — Preposition · noun common masculine plural absoluteHR/Ncmpa
god ('Elohim, 'El, [`Elyon], Shadday, Yahweh; Theos):
I. INTRODUCTION TO THE GENERAL IDEA
1. The Idea in Experience and in Thought
2. Definition of the Idea
3. The Knowledge of God
4. Ethnic Ideas of God
(1) Animism
(2) Fetishism
(3) Idolatry
(4) Polytheism
(5) Henotheism
(6) Pantheism
(7) Deism
(8) Semitic Monolatry
(9) Monotheism
II. THE IDEA OF GOD IN THE OLD TESTAMENT
1. The Course of Its Development
2. Forms of Its Manifestation
(1) The Face or Countenance of God
(2) The Voice and Word of God
(3) The Glory of God
(4) The Angel of God
(5) The Spirit of God
(6) The Name of God
(7) Occasional Forms
3. The Names of God
(1) Generic
(2) Attributive
(3) Yahweh
4. Pre-prophetic Conceptions of God
(1) Yahweh Alone Is the God of Israel
(a) His Early Worship
(b) Popular Religion
(c) Polytheistic Tendencies
(i) Coordination
(ii) Assimilation
(iii) Disintegration
(d) No Hebrew Goddesses
(e) Human Sacrifices
God
(A.S. and Dutch God; Dan. Gud; Ger. Gott), the name of the Divine Being. It is the rendering (1) of the Hebrew ’El, from a word meaning to be strong; (2) of ’Eloah_, plural _’Elohim. The singular form, Eloah, is used only in poetry. The plural form is more commonly used in all parts of the Bible, The Hebrew word Jehovah (q.v.), the only other word generally employed to denote the Supreme Being, is uniformly rendered in the Authorized Version by “LORD,” printed in small capitals. The existence of God is taken for granted in the Bible. There is nowhere any argument to prove it. He who disbelieves this truth is spoken of as one devoid of understanding (Ps. 14:1).
The arguments generally adduced by theologians in proof of the being of God are:
(1.) The a priori argument, which is the testimony afforded by reason.
(good). Throughout the Hebrew Scriptures two chief names are used for the one true divine Being--ELOHIM, commonly translated God in our version, and JEHOVAH, translated Lord . Elohim is the plural of Eloah (in Arabic Allah); it is often used in the short form EL (a word signifying strength , as in EL-SHADDAI, God Almighty, the name by which God was specially known to the patriarchs. (Genesis 17:1; 28:3; Exodus 6:3) The etymology is uncertain, but it is generally agreed that the primary idea is that of strength, power of effect , and that it properly describes God in that character in which he is exhibited to all men in his works, as the creator, sustainer and supreme governor of the world. The plural form of Elohim has given rise to much discussion. The fanciful idea that it…
This name, the derivation of which is uncertain, we give to that eternal, infinite, perfect, and incomprehensible Being, the Creator of all things, who preserves and governs all by his almighty power and wisdom, and is the only proper object of worship. The proper Hebrew name for God is JEHOVAH, which signifies He is. But the Jews, from a feeling of reverence, avoid pronouncing this name, substituting for it, wherever it occurs in the sacred test, the word ADONAI, Lord; except in the expression, ADONAI JEHOVAH, Lord Jehovah, for which they put, ADONAI ELOHIM, Lord God. This usage, which is not without an element of superstition, is very ancient, dating its origin some centuries before Christ; but there is no good ground for assuming its existence in the days of the inspired Old Testament writers. The proper word for God is ELOHIM, which is plural in its form, being thus used to signify…
עֹז (oz) refers to strength or might, encompassing material, physical, personal, social, and political dimensions. It can denote boldness or impudence and is associated with the might of God. The word is built from the root related to strength and power, with various applications noted in the entries.
עֹז, and (rarely) עוֹז n.m. strength, might
material and physical
personal, social, and political
might of י׳
= boldness, impudence
= stronghold
base
H5797 עֹז, and (rarely) עוֹז strength, might . material and physical
. personal, social, and political
. might of י׳
. = boldness, impudence
. = stronghold
5797 `oz oze
or (fully) rowz {oze}; from 5810; strength in various
applications (force, security, majesty, praise):--boldness,
loud, might, power, strength, strong.
see HEBREW for 05810
עֹז (oz) — strength.
1) might, strength
1a) material or physical
1b) personal or social or political
HNcmsc/Sp1bp — Noun common masculine singular construct · suffixHNcmsc/Sp1bp
רוּעַ (ruwa`) is a Hebrew verb primarily meaning to shout or raise a sound. It encompasses a range of actions, including giving a blast with a horn, shouting in alarm or joy, and even signaling for battle. The word can also imply destruction in certain contexts. The entries highlight its use in various forms, such as Hiphil and Niphal.
[רוּעַ] vb. Hiph. 40 1. raise a shout. 2. give a blast with clarion or horn
Pō‛lal. a shout shall not be uttered
Hithpō‛l.
shout in triumph
shout for joy
base
H7321 [רוּעַ] Hiph. 1. raise a shout. 2. give a blast with clarion or horn
7321 ruwa` roo-ah'
a primitive root; to mar (especially by breaking);
figuratively, to split the ears (with sound), i.e. shout (for
alarm or joy):--blow an alarm, cry (alarm, aloud, out),
destroy, make a joyful noise, smart, shout (for joy), sound an
alarm, triumph.
רוּעַ (ru.a) — to shout.
1) to shout, raise a sound, cry out, give a blast
1a) (Hiphil)
1a1) to shout a war-cry or alarm of battle
1a2) to sound a signal for war or march
1a3) to shout in triumph (over enemies)
1a4) to shout in applause
1a5) to shout (with religious impulse)
1a6) to cry out in distress
1b) (Polal) to utter a shout
1c) (Hithpolel)
1c1) to shout in triumph
1c2) to shout for joy
2) (Niphal) destroyed
HVhv2mp — Verb · Hiphil · imperative second person masculine pluralHVhv2mp
joi (simchah; chara):
1. Terms:
The idea of joy is expressed in the Old Testament by a wealth of synonymous terms that cannot easily be differentiated. The commonest is simchah (1Sa 18:6, etc.), variously translated in English Versions of the Bible "joy," "gladness," "mirth"; from sameah, properly "to be bright," "to shine" (Pr 13:9, "The light of the righteous rejoiceth," literally, "is bright"), but generally used figuratively "to rejoice," "be glad" (Le 23:40 and very frequent).
Other nouns are masos and sason, both from sus, properly "to spring," "leap," hence, "exult," "rejoice"; rinnah, "shouting." "joy"; gil, from verb gil or gul, "to go in a circle," hence, "be excited" (dancing round for joy), "rejoice." In the New…
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)
HR/Ncmpc — Preposition · noun common masculine plural constructHR/Ncmpc
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…
יַעֲקֹב (i.e. *Ya`aqob*) refers to Jacob, a key figure in the Old Testament. The word is derived from a root meaning 'heel-catcher' or 'supplanter.' Jacob is the son of Isaac and Rebekah, brother of Esau, and father of the twelve tribes of Israel. He is also known as Israel, highlighting his significance in biblical history.
יַעֲקֹב 344, יַעֲקוֹב 6 n.pr.m. et gent. Jacob, son of Isaac and Rebekah, father of tribes of Isr.
as n.pr.m.
as n.pr.gent.
base
H3290 יַעֲקֹב, יַעֲקוֹב Jacob
3290 Ya`aqob yah-ak-obe'
from 6117; heel-catcher (i.e. supplanter); Jaakob, the
Israelitish patriarch:--Jacob.
see HEBREW for 06117
יַעֲקֹב (ya.a.qov) — Jacob.
A man living at the time of the Patriarchs, first mentioned at Gen.25.26;
son of: Isaac (H3327) and Rebekah (H7259);
brother of: Esau (H6215); married to Rachel (H7354), Leah (H3812), Zilpah (H2153) and Bilhah (H1090A);
father of: Reuben (H7205), Simeon (H8095), Levi (H3878), Judah (H3063), Dan (H1835H), Naphtali (H5321), Gad (H1410), Asher (H0836), Issachar (H3485), Zebulun (H2074), Dinah (H1783), Joseph (H3130) and Benjamin (H1144); also called Jacob frequently
Another name of yis.ra.el (יִשְׂרָאֵל "Israel" H3478)
§ Jacob = "heel holder" or "supplanter"
son of Isaac, grandson of Abraham, and father of the 12 patriarchs of the tribes of Israel
HNpm — Noun proper masculineHNpm
Jacob
One who follows on another’s heels; supplanter, (Gen. 25:26; 27:36; Hos. 12:2-4), the second born of the twin sons of Isaac by Rebekah. He was born probably at Lahai-roi, when his father was fifty-nine and Abraham one hundred and fifty-nine years old. Like his father, he was of a quiet and gentle disposition, and when he grew up followed the life of a shepherd, while his brother Esau became an enterprising hunter. His dealing with Esau, however, showed much mean selfishness and cunning (Gen. 25:29-34).
When Isaac was about 160 years of age, Jacob and his mother conspired to deceive the aged patriarch (Gen. 27), with the view of procuring the transfer of the birthright to himself. The birthright secured to him who…
(supplanter), the second son of Isaac and Rebekah. He was born with Esau, probably at the well of Lahai-roi, about B.C. 1837. His history is related in the latter half of the book of Genesis. He bought the birthright from his brother Esau, and afterward acquired the blessing intended for Esau, by practicing a well-known deceit on Isaac. (Jacob did not obtain the blessing because of his deceit, but in spite of it. That which was promised he would have received in some good way; but Jacob and his mother, distrusting God’s promise, sought the promised blessing in a wrong way, and received with it trouble and sorrow. --ED.) Jacob, in his 78th year, was sent from the family home to avoid his brother, and to seek a wife among his kindred in Padan-aram. As he passed through Bethel, God appeared to him. After the lapse of twenty-one years he returned from Padan-aram with two wives, two…
Son of Isaac and Rebekah, and twin-brother to Esau. As at his birth he held his brother’s heel, he was called Jacob, that is, the heelholder, one who comes behind and catches the heel of his adversary, a supplanter, Ge 25:26. This was a king of predictive intimation of his future conduct in life. Jacob was meek and peaceable, living a shepherd life at home. Esau was more turbulent and fierce, and passionately fond of hunting. Isaac was partial to Esau, Rebekah to Jacob. Jacob having taken advantage of his brother’s absence and his father’s infirmity to obtain the blessing of the birthright, or primogeniture, was compelled to fly into Mesopotamia to avoid the consequences of his brother’s wrath, Ge 27:1-28:22. On his journey the Lord appeared to him in a dream, (see LADDER,)…
that supplants, undermines; the heel