Psalms 9:1 — Word Study
WLCאוֹדֶ֣ה יְ֭הוָה בְּכָל־ לִבִּ֑י אֲ֝סַפְּרָ֗ה כָּל־ נִפְלְאוֹתֶֽיךָ׃
BSAFor the choirmasternâtsach To [the tune of] “The Death of the SonMûwth△ A Psalmmizmôwr of DavidDâvid
| Greek | English | Parsing |
|---|---|---|
| אוֹדֶ֣ה | I will give thanks to | Verb, Hiphil, imperfect first person common singular |
| יְ֭הוָה | Yahweh | Noun proper |
| בְּכָל־ | with all | Preposition, noun common masculine singular construct |
| לִבִּ֑י | heart my | Noun common masculine singular construct, suffix |
| אֲ֝סַפְּרָ֗ה | I will recount | Verb, Piel, infinitive construct first person common singular |
| כָּל־ | all | Noun common, masculine singular construct |
| נִפְלְאוֹתֶֽיךָ׃ | wonders your | Verb niphal participle (active) feminine plural common, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | I will give thanks to the LORD with all my heart; I will recount all Your wonders. |
| KJV | I will praise thee, O LORD, with my whole heart; I will shew forth all thy marvellous works. |
| ASV | I will give thanks unto Jehovah with my whole heart; I will show forth all thy marvellous works. |
| YLT | To the Overseer, 'On the Death of Labben.' — A Psalm of David. I confess, O Jehovah, with all my heart, I recount all Thy wonders, |
| WEB | I will give thanks to Yahweh with my whole heart. I will tell of all your marvelous works. |
| BBE | I will give you praise, O Lord, with all my heart; I will make clear all the wonder of your works. |
Where they part company is אֲ֝סַפְּרָ֗ה — see How Translations Differ.
The main verb leads the sentence, supported by a prepositional phrase and a clause that expands on the action of recounting.







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 9:1
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 Psalm of Thanksgivinggenerated
Psalm 9:1 is a heartfelt expression of gratitude to the LORD, where the psalmist commits to thank God with his entire being and to recount the wonders He has performed. This psalm emphasizes the importance of acknowledging God's miraculous works, setting the tone for the following verses that continue in praise and joy.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 7:17 | I will thank the LORD for His righteousness and sing praise to the name of the LORD Most High. |
| 2 | Psalm 34:1–4 | I will bless the LORD at all times; His praise will always be on my lips. |
| 3 | Psalm 103:1–2 | Bless the LORD, O my soul; all that is within me, bless His holy name. |
| 4 | Psalm 145:1–3 | I will exalt You, my God and King; I will bless Your name forever and ever. |
| 5 | Psalm 146:1–2 | Hallelujah! Praise the LORD, O my soul. |
The Treasury of Scripture Knowledge — 20 references, hung on the phrase they belong to
The Key Word — אוֹדֶ֣ה, 'o.Dehgenerated
The verb אוֹדֶ֣ה ('o.deh) is a Hiphil imperfect form meaning 'I will give thanks.' It derives from the root יָדָה (yadah), which conveys the idea of throwing or casting, often in the context of worship and praise. This word indicates an active expression of gratitude, typically accompanied by physical gestures such as extended hands.
In this verse, the psalmist's use of אוֹדֶ֣ה highlights a commitment to worship God with sincerity and fullness of heart, emphasizing that gratitude is not merely a feeling but an act of will and devotion.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, so the BSB is the wording every comparison below is made against.
Sentence Structuregenerated
The main verb אוֹדֶ֣ה ('o.deh) governs the sentence, indicating the action of giving thanks. The structure of the verse includes a prepositional phrase describing how thanks are given, followed by a clause that details the psalmist's intent to recount God's wonders.
The Hebrew word order places emphasis on the act of thanking the LORD first, followed by the heartfelt commitment to recount His marvelous works, illustrating the psalmist's devotion.
Septuagint Backgroundgenerated
In the Septuagint, the Hebrew אוֹדֶ֣ה is rendered as εἰς (eis), which suggests a direction or purpose in the act of giving thanks. This choice indicates a focus on the relationship between the worshipper and God, emphasizing the act of thanksgiving as directed toward the divine.
The Greek translation does not fully capture the physicality of the Hebrew root, which conveys a sense of throwing or casting praise, suggesting that the Septuagint interpreters understood the act of thanks in a more abstract sense.
In plain words — the whole versegenerated
Psalm 9:1 expresses a commitment to thank the LORD with all one's heart and to recount His wonders. This reflects a deep appreciation for God's miraculous works and a desire to share them.
Frequently Asked Questionsgenerated
It means to express gratitude sincerely and fully, involving one's entire being, emotions, and thoughts.
Recounting God's wonders serves to remind us and others of His greatness and faithfulness, reinforcing our faith.
You can apply this verse by actively expressing gratitude to God in your prayers and sharing stories of His goodness with others.
Examples of God's wonders include His creation, answered prayers, miraculous healings, and acts of provision in our lives.
Reflection Questionsgenerated
- What are some specific things I can thank God for today?
- How can I share the wonders of God with others in my community?
- In what ways have I seen God's hand at work in my life recently?
- How does gratitude impact my relationship with God and others?
The early church on this verse — how the Fathers read it
Early church fathers reference this psalm to emphasize the importance of dedicating one's whole heart to God and expressing gratitude in worship.
"I will confess unto You, O Lord, with my whole heart" [Psalms 9:1].Early Church Fathers on Psalms 9 →
It is characteristic of the perfect to dedicate their whole heart to God and to consecrate their whole mind to him. “You shall love the Lord your God with your whole heart,” Scripture says, “with your whole soul,Early Church Fathers on Psalms 9 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Psalms 9:1 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleI will praise [thee], O Lord, with my whole, heart,.... This is what is called in the New Testament making melody in the heart, or singing with grace in the heart, Ephesians 5:19; and yet does not
Read John Gill on Psalms 9 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryI will praise thee, O LORD, with my whole heart; I will shew forth all thy marvellous works. Title. - To the chief Musician upon Muth-labben.
Read Robert Jamieson on Psalms 9 →
Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BiblePsalms 9 Muth-labben also seems to be another title of some song, or tune, or instrument; of which we must and may be content to be ignorant, as the Jewish doctors also are. Some render it, upon the death of his son, to wit, Absalom, or of one called Labben; or, of the middle man, or the man that stood between the two armies, to wit, Goliath, who is so called in the Hebrew text, . But none of these suit with the design and matter of the Psalm, which is more general, and relates to his former manifold dangers, and the deliverance which God had graciously given him out of them. And that of Goliath agrees not with , where there is mention of praising God in Zion, which then and long after was…
Read Matthew Poole on Psalms 9 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 9:1 « To the chief Musician upon Muthlabben, A Psalm of David. » I will praise [thee], O LORD, with my whole heart; I will shew forth all thy marvellous works.Upon Muth-labben] This was the name of a certain instrument, say some; the beginning of a song, say others, to the tune whereof this psalm was to be sung. Montanus and many more hold it to be an anagrammatism, and render it, For the death of Nabal, viz. by a covert intimation, and inversion of the letters. So in the title of Psa 7:1, Cush Beniemini for Kish the Benjamite. That is, Parcere nominibus, dicere de vitiis. Ver. 1. I will praise thee, O Lord, with my whole heart This is a gratulatory psalm, wherein David shows his…
Read John Trapp on Psalms 9 →
Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(1) The alphabetic arrangement is begun in its completest form. Every clause of the first stanza begins with Aleph.
Read Charles John Ellicott on Psalms 9 →
AdamClarkeAdam Clarke's Commentary on the BiblePSALM IX David praises God for the benefits which he has granted to Israel in general, and to himself in particular, 1-4. He encourages himself in the Lord, knowing that he will ever judge righteously, and be a refuge for the distressed, 7-10. He exhorts the people to praise God for his judgments, 11, 12; prays for mercy and support; and thanks God for his judgments executed upon the heathen, 13-16. He foretells the destruction of the ungodly, 17; prays for the poor and needy, and against their oppressors, 18-20. NOTES ON PSALM IX The inscription to this Psalm in the HEBREW text is, To the chief Musician upon Muth-lab-ben, A Psalm of David. The CHALDEE has, "A Song of David, to be sung…
Read AdamClarke on Psalms 9 →
CambridgeThe Cambridge Bible for Schools and Colleges1–4. The Psalmist’s purpose to praise Jehovah for the recent manifestation of His righteous judgement in the defeat of His enemies. Each of the four lines in Psalms 9:1-2 begins with Aleph, the first letter of the alphabet.
Read Cambridge on Psalms 9 →
Albert Barnes1798–1870Barnes' Notes on the BibleI will praise thee, O Lord - That is, in view of the merciful interpositions referred to in the psalm Psalms 9:3-5, and in view of the attributes of God’s character which had been displayed on that occasion Psalms 9:7-12.
Read Albert Barnes on Psalms 9 →The verse in English, compared — 17 translations, and where they part company
Every translation on this page is a decision someone had to make and commit to. Read down a column and you see one translator's judgement; read across a row and you see the range the Greek actually allows. The BSB is the wording the rest of this page is measured against, so it is listed first.
Modern formal
I will give thanks to the LORD with all my heart; I will recount all Your wonders.
I will give thanks to Yahweh with my whole heart. I will tell of all your marvelous works.
For the choirmaster. To the tune of “The Death of the Son.” A Psalm of David. I will give thanks to the LORD with all my heart; I will recount all Your wonders.
I will thank the Lord with all my heart! I will tell about all your amazing deeds!
Tyndale line
I will praise thee, O LORD, with my whole heart; I will shew forth all thy marvellous works.
I will give thanks unto Jehovah with my whole heart; I will show forth all thy marvellous works.
I will give thanks unto the LORD with my whole heart; I will shew forth all thy marvelous works.
To the chief Musician upon Muthlabben, A Psalm of David. I will praise thee , O LORD, with my whole heart; I will show forth all thy wonderful works.
To him that excelleth vpon Muth Laben. A Psalme of Dauid. I will praise the Lord with my whole heart: I will speake of all thy marueilous workes.
Strictly literal
I will praise Jehovah with my whole heart; I will recount all thy marvellous works.
To the Overseer, 'On the Death of Labben.' — A Psalm of David. I confess, O Jehovah, with all my heart, I recount all Thy wonders,
TO THE OVERSEER. [SET] ON “DEATH OF THE SON.” A PSALM OF DAVID. I confess, O YHWH, with all my heart, || I recount all Your wonders,
“To the chief musician upon Muthlabben, a psalm of David.” (9:2) I will thank the Lord with all my heart: I will relate all thy marvelous deeds.
I will give thanks to Yahweh with my whole heart; I will tell about all your marvelous deeds.
From the Latin
Unto the end, for the hidden things of the Son. A psalm for David.
Simplified
I will praise you, Lord, with all my heart; I will tell of all the amazing things you have done.
I will give you praise, O Lord, with all my heart; I will make clear all the wonder of your works.
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 reads: אוֹדֶ֣ה יְ֭הוָה בְּכָל־ לִבִּ֑י אֲ֝סַפְּרָ֗ה כָּל־ נִפְלְאוֹתֶֽיךָ׃. The Septuagint matches only three of the seven words in a different order, indicating some interpretative differences in translation.
אוֹדֶ֣ה יְ֭הוָה בְּכָל־ לִבִּ֑י אֲ֝סַפְּרָ֗ה כָּל־ נִפְלְאוֹתֶֽיךָ׃
3 of the 7 words are matched. This is the word-by-word correspondence, not the Septuagint's own sentence — its word order and its articles are its own.
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 9:1
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.
יָדָה (yadah) is a Hebrew verb meaning to throw or cast, particularly in the context of shooting arrows or stones. It also encompasses the meanings of giving thanks, praising, and confessing, especially in a ritual context. The word is built from a primitive root and has various forms, including Qal, Piel, Hiphil, and Hithpael, indicating different nuances of action.
[יָדָה] vb. throw, cast
Qal shoot (arrows) at
Pi. and they cast (stones) on me
Hiph.
give thanks, laud, praise
confess
Hithp.
confess
give thanks, in ritual worship
base
H3034 [יָדָה] throw, cast .shoot (arrows) at
. and they cast (stones) on me
. . give thanks, laud, praise
. confess
. . confess
. give thanks, in ritual worship
3034 yadah yaw-daw'
a primitive root; used only as denominative from 3027;
literally, to use (i.e. hold out) the hand; physically, to
throw (a stone, an arrow) at or away; especially to revere or
worship (with extended hands); intensively, to bemoan (by
wringing the hands):--cast (out), (make) confess(-ion),
praise, shoot, (give) thank(-ful, -s, -sgiving).
see HEBREW for 03027
יָדָה (ya.dah) — to give thanks.
1) to throw, shoot, cast
1a) (Qal) to shoot (arrows)
1b) (Piel) to cast, cast down, throw down
1c) (Hiphil)
1c1) to give thanks, laud, praise
1c2) to confess, confess (the name of God)
1d) (Hithpael)
1d1) to confess (sin)
1d2) to give thanks
Aramaic equivalent: ye.da (יְדָא "to praise" H3029)
HVhi1cs — Verb · Hiphil · imperfect first person common singularHVhi1cs
יְהֹוָה (ye.ho.vah) is the proper name of the God of Israel, often rendered as Jehovah or the Lord. It signifies the self-existent or eternal nature of God. The name is closely associated with the revelation to Moses in Exodus 3:12-15 and is used in conjunction with other terms to denote sacred places. Some scholars suggest it derives from a root meaning 'to bring into being.'
יהוה c. 6823 i.e. יַהְוֶה n.pr.dei Yahweh, the proper name of the God of Israel—(1. MT יְהֹוָה 6518 (Qr אֲדֹנָי), or יֱהֹוִה 305 (Qr אֱלֹהִים) 2. Many recent scholars explain יַהְוֶה as Hiph. of הוה (= היה) the one bringing into being, life-giver)
יהוה is not used by E in Gn, but is given Ex 3:12-15 as the name of the God who revealed Himself to Moses at Horeb
יהוה is used with אלהים and suffixes, especially in D
the phrase † אֲנִי יהוה is noteworthy
יהוה is also used with several predicates, to form sacred names of holy places of Yahweh
base
H3068 יהוה i.e. יַהְוֶה n. pr. dei Yahweh, the proper name of the God of Israel
3068 Yhovah yeh-ho-vaw'
from 1961; (the) self-Existent or Eternal; Jehovah, Jewish
national name of God:--Jehovah, the Lord. Compare 3050, 3069.
see HEBREW for 01961
see HEBREW for 03050
see HEBREW for 03069
יְהֹוָה (ye.ho.vah) — LORD.
Jehovah = "the existing One"
1) the proper name of the one true God
1a) unpronounced except with the vowel pointings of a.do.na (אֲדֹנָי "Lord" H0136)
יְהֹוָה (ye.ho.vah) — The Lord.
Another name of ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
יְהֹוָה (ye.ho.vah) — (Jerusalem of) the Lord.
Combined with ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
HNpt — Noun properHNpt
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)
HR/Ncmsc — Preposition · noun common masculine singular constructHR/Ncmsc
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).
The Hebrew word לֵב (lev) means 'heart' and encompasses the inner man, mind, will, and emotions. It refers to the center of feelings, intellect, and moral character, as well as the seat of appetites and courage. The entries suggest a broad range of meanings related to human experience and thought, with a specific mention of its use in Jeremiah 51:1.
לֵב 599 n.m. (f.) inner man, mind, will, heart
seldom of things in the midst of the sea
elsewhere of men
the inner man in contrast with the outer
the inner man, indef., soul, comprehending mind, affections and will
specific reference to mind
spec. ref. to inclinations, resolutions and determinations of the will
spec. ref. to conscience
[various]
for the man himself
as seat of appetites
as seat of emotions and passions
seat of courage
base
לֵב קָמָי prob. late Atbash Je 51:1.
ref
H3820a לֵב inner man, mind, will, heart . seldom of things in the midst of the sea
. elsewhere of men . the inner man in contrast with the outer
. the inner man, indef., soul, comprehending mind, affections and will
. specific reference to mind
. spec. ref. to inclinations, resolutions and determinations of the will
. spec. ref. to conscience
. [various]
. for the man himself
. as seat of appetites
. as seat of emotions and passions
. seat of courage
H3820b לֵב קָמָי prob. late Atbash
3820 leb labe
a form of 3824; the heart; also used (figuratively) very
widely for the feelings, the will and even the intellect;
likewise for the centre of anything:--+ care for, comfortably,
consent, X considered, courag(-eous), friend(-ly), ((broken-),
(hard-), (merry-), (stiff-), (stout-), double) heart((-ed)), X
heed, X I, kindly, midst, mind(-ed), X regard((-ed)), X
themselves, X unawares, understanding, X well, willingly,
wisdom.
see HEBREW for 03824
לֵב (lev) — heart.
1) inner man, mind, will, heart, understanding
1a) inner part, midst
1a1) midst (of things)
1a2) heart (of man)
1a3) soul, heart (of man)
1a4) mind, knowledge, thinking, reflection, memory
1a5) inclination, resolution, determination (of will)
1a6) conscience
1a7) heart (of moral character)
1a8) as seat of appetites
1a9) as seat of emotions and passions 1a10) as seat of courage
לֵב (lev) — Leb.
§ Leb- = "heart of"
(probably a cryptic name for Babylon by Atbash)
HNcmsc/Sp1bs — Noun common masculine singular construct · suffixHNcmsc/Sp1bs
סָפַר (safar) is a Hebrew verb meaning to count or recount, with various forms indicating actions like declaring or rehearsing. The noun form סֹפֵר (sofer) refers to a scribe or secretary. The entries highlight its use in contexts of enumeration and record-keeping, but do not present significant disagreement among lexicons.
סָפַר 107 vb. count, Pi. recount, relate
Qal 27
count things, to learn their number
number = take account of, carefully observe and consider, reckon
Niph. be counted, numbered
Pi. 67 recount, rehearse, declare
Pu. be recounted, related, rehearsed
base
סֹפֵר, סוֹפֵר n.m. enumerator, muster-officer, secretary, scribe
base
H5608a סָפַר count, Pi. recount, relate .. count things, to learn their number
. number = take account of, carefully observe and consider, reckon
. be counted, numbered
. recount, rehearse, declare
. be recounted, related, rehearsed
H5608b סֹפֵר, סוֹפֵר enumerator, muster-officer, secretary, scribe
5608 caphar saw-far'
a primitive root; properly, to score with a mark as a tally
or record, i.e. (by implication) to inscribe, and also to
enumerate; intensively, to recount, i.e. celebrate:--commune,
(ac-)count; declare, number, + penknife, reckon, scribe, shew
forth, speak, talk, tell (out), writer.
סָפַר (sa.phar) — to recount.
v
1) to count, recount, relate
1a) (Qal)
1a1) to count (things)
1a2) to number, take account of, reckon
1b) (Niphal) to be counted, be numbered
1c) (Piel) to recount, rehearse, declare
1c1) to recount (something), rehearse
1c2) to talk
1c3) to count exactly or accurately
1d) (Pual) to be recounted, be rehearsed, be related
סֹפֵר (so.pher) — secretary.
1) enumerator, muster-officer, secretary, scribe
1a) enumerator, muster-officer, secretary
1b) learned man, scribe
Aramaic equivalent: sa.pher (סָפִר "scribe" H5613)
HVpc1cs — Verb · Piel · infinitive construct first person common singularHVpc1cs
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).
The Hebrew word פָּלָא (pala') is a verb that conveys the idea of being extraordinary or wonderful. It can describe actions that are difficult to perform or understand, as well as marvelous acts of God, particularly in judgment and redemption. The word can also refer to making special offerings or showing oneself in a marvelous way.
[פָּלָא] 71 vb. denom. Niph. etc., be surpassing, extraordinary
Niph.
be beyond one's power, difficult to do
be difficult to understand
be extraordinary, wonderful
as subst., marvellous things
= wonderful acts of י׳ in judgement and redemption
Pi. make a special votive offering
Hiph.
do a hard or difficult thing
make wonderful, do wondrously
of God working wonders in doing
Hithp. thou dost shew thyself marvellous (act inexplicably) against me
base
H6381 פָּלָא vb. denom. Niph. etc., be surpassing, extraordinary . . be beyond one's power, difficult to do
. be difficult to understand
. . be extraordinary, wonderful
. as subst., marvellous things
. = wonderful acts of י׳ in judgement and redemption
. make a special votive offering
. . do a hard or difficult thing
. make wonderful, do wondrously
. of God working wonders in doing
. thou dost shew thyself marvellous (act inexplicably) against me
6381 pala' paw-law'
a primitive root; properly, perhaps to separate, i.e.
distinguish (literally or figuratively); by implication, to be
(causatively, make) great, difficult, wonderful:--accomplish,
(arise...too, be too) hard, hidden, things too high, (be, do,
do a, shew) marvelous(-ly, -els, things, work), miracles,
perform, separate, make singular, (be, great, make)
wonderful(-ers, -ly, things, works), wondrous (things,
works, -ly).
פָּלָא (pa.la) — to wonder.
1) to be marvellous, be wonderful, be surpassing, be extraordinary, separate by distinguishing action
1a) (Niphal)
1a1) to be beyond one's power, be difficult to do
1a2) to be difficult to understand
1a3) to be wonderful, be extraordinary
1a3a) marvellous (participle)
1b) (Piel) to separate (an offering)
1c) (Hiphil)
1c1) to do extraordinary or hard or difficult thing
1c2) to make wonderful, do wondrously
1d) (Hithpael) to show oneself wonderful or marvellous
HVNrfpc/Sp2ms — Verb niphal participle (active) feminine plural common · suffixHVNrfpc/Sp2ms
