Psalms 9:14 — Word Study
WLCלְמַ֥עַן אֲסַפְּרָ֗ה כָּֽל־ תְּהִלָּ֫תֶ֥יךָ בְּשַֽׁעֲרֵ֥י בַת־ צִיּ֑וֹן אָ֝גִ֗ילָה בִּישׁוּעָתֶֽךָ׃
BSAthat within the gatesshaʻar [city entrances, places of gathering]
| Greek | English | Parsing |
|---|---|---|
| לְמַ֥עַן | so that | Particle |
| אֲסַפְּרָ֗ה | I may recount | Verb, Piel, infinitive construct first person common singular |
| כָּֽל־ | all | Noun common, masculine singular construct |
| תְּהִלָּ֫תֶ֥יךָ | praises your | Noun common feminine singular construct, suffix |
| בְּשַֽׁעֲרֵ֥י | in [the] gates of | Preposition, noun common masculine plural construct |
| בַת־ | [the] daughter of | Noun common, feminine singular construct |
| צִיּ֑וֹן | Zion | Noun proper |
| אָ֝גִ֗ילָה | I will rejoice | Verb, Qal, infinitive construct first person common singular |
| בִּישׁוּעָתֶֽךָ׃ | in deliverance your | Preposition, noun common feminine singular construct, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | that I may declare all Your praises— that within the gates of Daughter Zion I may rejoice in Your salvation. |
| KJV | That I may shew forth all thy praise in the gates of the daughter of Zion: I will rejoice in thy salvation. |
| ASV | That I may show forth all thy praise. In the gates of the daughter of Zion I will rejoice in thy salvation. |
| YLT | So that I recount all Thy praise, In the gates of the daughter of Zion. I rejoice on Thy salvation. |
| WEB | that I may show all of your praise. I will rejoice in your salvation in the gates of the daughter of Zion. |
| BBE | So that I may make clear all your praise in the house of the daughter of Zion: I will be glad because of your salvation. |
All translations agree on the rendering of תְּהִלָּ֫תֶ֥יךָ as 'Your praises'.
The verse consists of a main clause followed by a prepositional phrase and another main clause, emphasizing the psalmist's actions and their location.
7 commentators on this verse
Gill, Poole, Trapp, Ellicott & more — read them ›
clause
verbהוּא
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 9:14
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 9:14 expresses the psalmist's gratitude and intent to declare God's praises publicly. This declaration occurs within the gates of Daughter Zion, symbolizing a communal acknowledgment of God's salvation. The psalmist's desire to recount God's deeds highlights the importance of testimony and worship in the life of the faithful community.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 51:15 | O Lord, open my lips, and my mouth will declare Your praise. |
| 2 | Psalm 79:13 | Then we Your people, the sheep of Your pasture, will thank You forever; from generation to generation we will declare Your praise. |
| 3 | Psalm 106:2 | Who can describe the mighty acts of the LORD or fully proclaim His praise? |
| 4 | Psalm 22:22–25 | I will proclaim Your name to my brothers; I will praise You in the assembly. |
| 5 | Psalm 35:18 | Then I will give You thanks in the great assembly; I will praise You among many people. |
The Treasury of Scripture Knowledge — 22 references, hung on the phrase they belong to
The Key Word — תְּהִלָּ֫תֶ֥יךָ, te.hi.La.Tei.khagenerated
The word תְּהִלָּה (*tehillah*) signifies praise, particularly in a musical or public context. It is derived from a root meaning to laud, emphasizing the act of worship and adoration directed towards God.
In this verse, it indicates the psalmist's intent to celebrate and acknowledge God's attributes and actions, particularly His salvation, in a communal setting.
How Translations Differ — measured against the Berean Standard Biblegenerated
All translations agree on the rendering of תְּהִלָּ֫תֶ֥יךָ as 'Your praises'.
Sentence Structuregenerated
The verse contains two main clauses: the first expresses the psalmist's desire to declare praises, and the second states the location of this declaration. The finite verbs are אֲסַפְּרָ֗ה ('I may recount') and אָ֝גִ֗ילָה ('I will rejoice'), which anchor the actions of the psalmist.
The structure emphasizes the psalmist's intention to publicly proclaim God's goodness, linking personal joy with communal worship.
Septuagint Backgroundgenerated
In the Septuagint, the Hebrew תְּהִלָּ֫תֶ֥יךָ is rendered with the Greek word ἰδὲ, which can mean 'behold' or 'see'. This choice may suggest an invitation to witness the psalmist's praises, emphasizing the communal aspect of worship.
The translation reflects a focus on the visibility of God's deeds and the importance of sharing them with others.
In plain words — the whole versegenerated
Psalm 9:14 expresses a desire to declare God's praises and rejoice in His salvation within the gates of Daughter Zion. This reflects the psalmist's intent to share the joy of God's deliverance with the community.
Frequently Asked Questionsgenerated
To declare God's praises means to publicly acknowledge and celebrate His qualities and actions, particularly His works of salvation.
The gates of Daughter Zion symbolize a place of gathering and communal worship, highlighting the importance of sharing joy and gratitude with others.
The psalmist links his praise directly to God's salvation, indicating that the act of rejoicing is a response to God's deliverance from trouble.
Community is central, as the psalmist desires to share his joy and praise in a public setting, encouraging collective worship and acknowledgment of God's goodness.
Reflection Questionsgenerated
- How can I publicly declare God's praises in my own life?
- What experiences of God's salvation can I share with others?
- In what ways can I encourage my community to rejoice in God's goodness?
- How does the act of praising God strengthen my faith and the faith of those around me?
The early church on this verse — how the Fathers read it
The early Church Fathers referenced this verse to discuss themes of thanksgiving and resurrection, using it to illustrate the joy found in God's deliverance.
In the Psalms the prophet gives thanks saying, “He who lifts me up from the gates of death that I may declare all your praises in the gates of the daughter of Zion.” And from this we learn that it is never possible for anyone to be fit to…Early Church Fathers on Psalms 9 →
David, … prophesying in the person of Christ, says somewhere of his resurrection after death: … “You who lift me up from the gates of death,Early Church Fathers on Psalms 9 →
The gates of the daughter of Zion, being opposed to the gates of death, are praiseworthy deeds and the contemplation on the works of God done according to excellence and wisdom.Early Church Fathers on Psalms 9 →
Commentators on this verse — 7 expositors, verse by verse
Each of these wrote on Psalms 9:14 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleThat I may show forth all thy praise,.... That is, all thy bounties and acts of goodness, deserving of praise; even as many of them as he had an experience of, and which came within his knowledge;
Read John Gill on Psalms 9 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleIn the gates, i.e. in the great assemblies, which were usually in the gates. Compare . These gates he elegantly opposeth to the former, and declareth that if he be brought off them, he will go into these. Of the daughter of Zion; either, 1. Of Jerusalem, so called also , because at this time it was subject to Zion; which at this time was the seat of the king’ s palace, and of the ark. For cities or towns belonging or subject unto any metropolis are commonly called its daughters, as ; as the chief cities are called mothers, as . Or, 2. Of the people who live in, or belong to, or meet together for civil and religious matters in Zion. For cities are as it were mothers to their people, giving…
Read Matthew Poole on Psalms 9 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 9:14 That I may shew forth all thy praise in the gates of the daughter of Zion: I will rejoice in thy salvation.Ver. 14. That I may show forth all thy praise] i.e. All that I can compass or attain unto. Aliter omnes laudes Dei diei non possunt, quia plures ignorat homo quam novit, saith R. David here; for all the praises of God cannot be shown forth, since those we know not are more than those we know. In the gates of the daughter of Zion] These are opposed to the gates of death, as Aben Ezra here noteth; and betoken the most public places, and best frequented.
Read John Trapp on Psalms 9 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(13, 14) It is natural to take these verses as the cry for help just mentioned. Consider.—Literally, see my suffering from my haters.My lifter up from the gates of death.—For the gates of sheol, see Note to Psalms 6:5. (Comp. Psalms 107:18, and the Homeric phrase “the gates of Hades.”) We might perhaps paraphrase “from the verge of the grave,” if it were not for the evident antithesis to “gates of the daughter of Zion” in the next verse. We understand, therefore, “gates” in sense of “power,” “rule,” the gate being the seat of the judge or king, and so, like our “court,” synonymous for his power. (Comp. Sublime Porte.) Daughter of Zion—i.e., Zion itself (see Isaiah 37:22): a common…
Read Charles John Ellicott on Psalms 9 →CambridgeThe Cambridge Bible for Schools and Colleges14. in the gates] i.e. with the utmost publicity (Psalms 116:14); for the city gates were the common place of concourse and business, corresponding to the agora or forum of Greece and Rome. Cp. Job 29:7; Proverbs 8:3; Jeremiah 17:19-20. The implied contrast between “the cheerful ways of men” and the gloomy entrance to the nether world is obvious. Ports (P.B.V.) is an obsolete word for gates, from Lat. porta. the daughter of Zion] A poetical personification of the citizens or the city as an individual. Originally Zion was thought of as the mother, the citizens collectively as her daughter; but as terms for land and people are easily interchanged, the expression came to be applied to the city…
Read Cambridge on Psalms 9 →Albert Barnes1798–1870Barnes' Notes on the BibleThat I may show forth all thy praise - That I may praise time in the land of the living; that I may finish the work of praise by rendering to thee all that is due.
Read Albert Barnes on Psalms 9 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible13, 14. Consider my trouble—The tone of the psalm suddenly changes from that of triumphal joy to supplication. Such sudden transitions are not unfrequent in poetry of the earlier and ruder ages, but they are never without cause.
Read Daniel Denison Whedon 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
that I may declare all Your praises— that within the gates of Daughter Zion I may rejoice in Your salvation.
that I may show all of your praise. I will rejoice in your salvation in the gates of the daughter of Zion.
that I may declare all Your praises—that within the gates of Daughter Zion I may rejoice in Your salvation.
Then I will tell about all your praiseworthy acts; in the gates of Daughter Zion I will rejoice because of your deliverance.”
Tyndale line
That I may shew forth all thy praise in the gates of the daughter of Zion: I will rejoice in thy salvation.
That I may show forth all thy praise. In the gates of the daughter of Zion I will rejoice in thy salvation.
That I may shew forth all thy praise: in the gates of the daughter of Zion, I will rejoice in thy salvation.
That I may show forth all thy praise in the gates of the daughter of Zion: I will rejoice in thy salvation.
That I may shewe all thy praises within the gates of the daughter of Zion, and reioyce in thy saluation.
Strictly literal
That I may declare all thy praise in the gates of the daughter of Zion. I will be joyful in thy salvation.
So that I recount all Thy praise, In the gates of the daughter of Zion. I rejoice on Thy salvation.
So that I recount all Your praise, || In the gates of the daughter of Zion. I rejoice on Your salvation.
(9:15) In order that I may relate all thy praises in the gates of the daughters of Zion: I will be glad in thy salvation.
Oh, that I might proclaim all your praise. In the gates of the daughter of Zion I will rejoice in your salvation!
From the Latin
Have mercy on me, O Lord: see my humiliation which I suffer from my enemies.
Simplified
so I can praise you at Zion's gates, happy that you have saved me.
So that I may make clear all your praise in the house of the daughter of Zion: I will be glad because of your salvation.
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the MACULA Hebrew treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran
The Masoretic Text and the Septuagint agree closely, with all nine words matched in the Hebrew and Greek. The Dead Sea Scrolls contain a fragment that partially restores the verse, showing some editorial additions but maintaining the core message.
לְמַ֥עַן אֲסַפְּרָ֗ה כָּֽל־ תְּהִלָּ֫תֶ֥יךָ בְּשַֽׁעֲרֵ֥י בַת־ צִיּ֑וֹן אָ֝גִ֗ילָה בִּישׁוּעָתֶֽךָ׃
9 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.
חנ׳ני יהוה ראה עני׳י משנא׳י [מרוממ׳י] [משערי] [מות]
8 words of the verse are on this fragment — 3 partly restored, 3 supplied entire by an editor.
Four traditions, not one. “On the leather” means the letters physically survive on the scroll, as against letters an editor has supplied to fill a hole in it — a restoration is a scholar’s reading, not a reading of the manuscript. Words in [square brackets] are supplied; the notes count them apart from what survives.
The map of this verse — what each word keeps company with
This is a map of two things, both counted rather than judged. Company kept: which words stand within three words of each of these, anywhere in the Hebrew Bible — the thicker the line, the more often the pair meet compared with chance. Built from: the words a word is made out of, taken from its own Strong’s entry. It is not a map of meaning: nothing here claims two words mean the same thing. Click any circle to see the numbers behind it.
Lexicons — every word in Psalms 9:14
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.
מַ֫עַן (ma`an) is a preposition and conjunction meaning 'for the sake of' or 'on account of.' It conveys purpose or intent, indicating a motive or aim, and is used adverbially. The word is derived from a root meaning 'heed' or 'purpose' and appears in contexts that express reasons or intentions.
[מַ֫עַן] subst. purpose, intent, only with לְ, in לְמַ֫עַן 271 prep. and conj. for the sake of, on account of, to the intent or in order that
base
H4616 מַ֫עַן prep. and conj. for the sake of, on account of, to the intent or in order that
4616 ma`an mah'-an
from 6030; properly, heed, i.e. purpose; used only
adverbially, on account of (as a motive or an aim),
teleologically, in order that:--because of, to the end
(intent) that, for (to,... 's sake), + lest, that, to.
see HEBREW for 06030
מַ֫עַן (ma.an) — because.
1) purpose, intent prep
1a) for the sake of
1b) in view of, on account of
1c) for the purpose of, to the intent that, in order to conj
1d) to the end that
HTc — ParticleHTc
so (co', although the Hebrew might be pointed cewe'; Assyrian Sib'u; Septuagint Segor, Soa; Manetho, Seuechos; Latin Sevechus; Herodotus (ii. 137 ff), Sabakon): In all probability the "Sabaeo" of Herodotus, the Shabaka, who founded the Ethiopian dynasty, the XXVth of Egyptian kings. His date is given as 715-707 BC (Flinders Petrie, History of Egypt, III, 281 ff), but we may suppose that before his accession to the throne he was entitled to be designated king, as being actually regent. To this So, Hoshea, king of Israel, made an appeal for assistance to enable him to throw off the yoke of the Assyrian Shalmaneser IV (2Ki 17:3). But Hoshea's submission to So brought him no advantage, for Shalmaneser came up throughout all the land and laid siege to Samaria. Not long after the fall of Samaria, So ventured upon an eastern campaign, and…
So
(Nubian, Sabako), an Ethiopian king who brought Egypt under his sway. He was bribed by Hoshea to help him against the Assyrian monarch Shalmaneser (2 Kings 17:4). This was a return to the policy that had been successful in the reign of Jeroboam I.
"So, king of Egypt," is once mentioned in the Bible -- (2 Kings 17:4) So has been identified by different writers with the first and second kings of the Ethiopian twenty-fifth dynasty, called by Manetho, Sabakon (Shebek) and Sebichos (Shebetek).
King of Egypt, made an alliance with Hoshea king of Israel, and promised him assistance; but was unable to prevent Shalmaneser king of Assyria from taking Samaria and subverting the kingdom, B. C. 721, 2Ki 17:4. See PHARAOH.
So is believed to have been the Servetus or Sabaco II of secular history, the second king of the Ethiopian or twenty-fifth dynasty, and the predecessor of Trihakah. A singular fact has been brought to light by the recent explorations at Nineveh, corroborating the Scripture record the more forcibly, because unexpected and direct. The Bible shows that Egypt and Assyria, though remote, were often in conflict during the height of the Assyrian ruins power, and that So was at war with Shalmaneser. After war comes the treaty of peace; and as the Bible prepares us to suppose such treaties were made, the Assyrian ruins…
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 תְּהִלָּה (*tehillah*) means praise, specifically in the form of a song or hymn. It encompasses acts of adoration and thanksgiving directed towards God, as well as general public praise and the qualities of God that warrant such praise. The word is derived from a root meaning to laud.
תְּהִלָּה n.f. praise, song of praise
praise, adoration, thanksgiving, paid to י׳
the act of general, public, praise
praise-song, as title
qualities, deeds, etc., of י׳, demanding praise
renown, fame, glory
base
H8416 תְּהִלָּה praise, song of praise . praise, adoration, thanksgiving, paid to י׳
. the act of general, public, praise
. praise-song, as title
. qualities, deeds, etc., of י׳, demanding praise
. renown, fame, glory
8416 thillah teh-hil-law'
from 1984; laudation; specifically (concretely) a
hymn:--praise.
see HEBREW for 01984
תְּהִלָּה (te.hil.lah) — praise.
1) praise, song or hymn of praise
1a) praise, adoration, thanksgiving (paid to God)
1b) act of general or public praise
1c) praise-song (as title)
1d) praise (demanded by qualities or deeds or attributes of God)
1e) renown, fame, glory
1e1) of Damascus, God
1e2) object of praise, possessor of renown (fig)
HNcfsc/Sp2ms — Noun common feminine singular construct · suffixHNcfsc/Sp2ms
שַׁ֫עַר (sha'ar) means 'gate' and is derived from a root that signifies an opening. It encompasses various types of gates, including those of cities, palaces, and temples, as well as metaphorical uses like 'gate of heaven.' The entries consistently highlight its role as an entrance or threshold.
שַׁ֫עַר 373 n.m. gate
base
H8179 שַׁ֫עַר gate
8179 sha`ar shah'-ar
from 8176 in its original sense; an opening, i.e. door or
gate:--city, door, gate, port (X -er).
see HEBREW for 08176
שַׁ֫עַר (sha.ar) — gate.
: gate
1) gate
1a) gate (of entrance)
1b) gate (of space inside gate, i.e. marketplace, public meeting place)
1b1) city, town
1c) gate (of palace, royal castle, temple, court of tabernacle)
1d) heaven
שַׁ֫עַר (sha.ar) — gate: town.
: town
1) gate
1a) gate (of entrance)
1b) gate (of space inside gate, i.e. marketplace, public meeting place)
1b1) city, town
1c) gate (of palace, royal castle, temple, court of tabernacle)
1d) heaven
Prep | N-mp — 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…
בַּת (bat) means 'daughter' and encompasses a range of meanings including female child, young women, and even personifications of cities or inhabitants. It can also refer to villages in certain contexts. The word is derived from a root meaning 'to build' and is used in various figurative senses, such as 'branch' or 'apple of the eye.'
בַּת 587 n.f. daughter
daughter, female child
young women, women
with name of city, land, or people, poet. personif. of that city or inhabitants
pl. = villages, after name of city
in phrases denoting character, quality, etc.
ostrich
fig.
of vine = branch
as n. relat.
base
H1323 בַּת daughter . daughter, female child
. young women, women
. with name of city, land, or people, poet. personif. of that city or inhabitants
. pl. = villages, after name of city
. in phrases denoting character, quality, etc.
. ostrich
. fig.
. of vine = branch
. as n. relat.
1323 bath bath
from 1129 (as feminine of 1121); a daughter (used in the same
wide sense as other terms of relationship, literally and
figuratively):--apple (of the eye), branch, company, daughter,
X first, X old, + owl, town, village.
see HEBREW for 01129
see HEBREW for 01121
בַּת (bat) — daughter.
: daughter
1) daughter
1a) daughter, girl, adopted daughter, daughter-in-law, sister, granddaughters, female child, cousin
1a1) as polite address
1a2) as designation of women of a particular place
2) young women, women
1a3) as personification
1a4) daughter-villages
1a5) description of character
Also means: bat (בַּת ": village" H1323H)
בַּת (bat) — daughter: village.
: village
1) daughter
1a) daughter, girl, adopted daughter, daughter-in-law, sister, granddaughters, female child, cousin
1a1) as polite address
1a2) as designation of women of a particular place
2) young women, women
1a3) as personification
1a4) daughter-villages
1a5) description of character
בַּת (bat) — Bath (Shua).
A woman living at the time of the Patriarchs, first mentioned at Gen.38.2;
daughter of: Shua (H7770); married to Judah (H3063);
mother of: Er (H6147), Onan (H0209) and Shelah (H7956)
HNcfsc — Noun common · feminine singular constructHNcfsc
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…
צִיּוֹן (Tsiyyôn) refers to Zion, often identified as a mountain in Jerusalem and a symbolic name for the city itself, particularly in prophetic contexts. The term is linked to the Hebrew word for Jerusalem and is noted for meaning 'parched place.' It is consistently recognized across lexicons as a proper noun.
צִיּוֹן 154 n.pr.loc. Ṣiyyôn, Zion
base
H6726 צִיּוֹן Ṣiyyôn, Zion
6726 Tsiyown tsee-yone'
the same (regularly) as 6725; Tsijon (as a permanent
capital), a mountain of Jerusalem:--Zion.
see HEBREW for 06725
צִיּוֹן (tsiy.yon) — Zion.
Zion = "parched place"
another name for Jerusalem especially in the prophetic books
Another name of ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
HNpl — Noun properHNpl
zi'-on (tsiyon; Sion):
1. Meaning of the Word
2. The Zion of the Jebusites
3. Zion of the Prophets
4. Zion in Later Poetical Writings and Apocrypha
5. Omission of Name by Some Writers
6. The Name "Zion" in Christian Times
LITERATURE
1. Meaning of the Word:
A name applied to Jerusalem, or to certain parts of it, at least since the time of David. Nothing certain is known of the meaning. Gesenius and others have derived it from a Hebrew root tsahah, "to be dry"; Delitzsch from tsiwwah, "to set up" and Wetzstein from tsin, "to protect." Gesenius finds a more hopeful suggestion in the Arabic equivalent cihw, the Arabic cahwat signifying "ridge of a mountain" or "citadel," which at any rate suitably applies to what we know to have been the original Zion (compare Smith, HGHL, under the word).
Zion
Sunny; height, one of the eminences on which Jerusalem was built. It was surrounded on all sides, except the north, by deep valleys, that of the Tyropoeon (q.v.) separating it from Moriah (q.v.), which it surpasses in height by 105 feet. It was the south-eastern hill of Jerusalem.
When David took it from the Jebusites (Josh. 15:63; 2 Sam. 5:7) he built on it a citadel and a palace, and it became “the city of David” (1 Kings 8:1; 2 Kings 19:21, 31; 1 Chr. 11:5). In the later books of the Old Testament this name was sometimes used (Ps. 87:2; 149:2;
[JERUSALEM]
monument; raised up; sepulcher
גִּיל (giyl) is a Hebrew verb meaning to rejoice or be glad, often associated with a sense of excitement or levity. It can also imply trembling, particularly from fear. The word is built from a root that conveys the idea of spinning around due to strong emotions, covering both joy and fear.
[גִּיל] vb. rejoice (go around or about, be excited to levity)
Qal
rejoice
tremble
base
H1523 גִּיל rejoice (go around or about, be excited to levity)
1523 giyl gheel
or (by permutation) guwl {gool}; a primitive root; properly,
to spin round (under the influence of any violent emotion),
i.e. usually rejoice, or (as cringing) fear:--be glad, joy,
be joyful, rejoice.
גִּיל (gil) — to rejoice.
1) to rejoice, exult, be glad
1a) (Qal)
1a1) to rejoice
1a2) to tremble (from fear)
HVqc1cs — Verb · Qal · infinitive construct first person common singularHVqc1cs
יְשׁוּעָה (yeshu'ah) refers to concepts of salvation, deliverance, and welfare, often with a spiritual dimension. It is derived from a root meaning to save and encompasses ideas of victory and prosperity. The term is used in contexts related to divine aid and protection, emphasizing both physical and spiritual deliverance.
יְשׁוּעָה n.f. salvation
welfare, prosperity
deliverance
salvation by God, primarily from external evils, but often with added spiritual idea
victory
base
H3444 יְשׁוּעָה salvation . welfare, prosperity
. deliverance
. salvation by God, primarily from external evils, but often with added spiritual idea
. victory
3444 yshuw`ah yesh-oo'-aw
feminine passive participle of 3467; something saved, i.e.
(abstractly) deliverance; hence, aid, victory,
prosperity:--deliverance, health, help(-ing), salvation, save,
saving (health), welfare.
see HEBREW for 03467
יְשׁוּעָה (ye.shu.ah) — salvation.
1) salvation, deliverance
1a) welfare, prosperity
1b) deliverance
1c) salvation (by God)
1d) victory
HR/Ncfsc/Sp2ms — Preposition · noun common feminine singular construct · suffixHR/Ncfsc/Sp2ms