Psalms 96:7 — Word Study
WLCהָב֣וּ לַ֭יהוָה מִשְׁפְּח֣וֹת עַמִּ֑ים הָב֥וּ לַ֝יהוָ֗ה כָּב֥וֹד וָעֹֽז׃
BSAAscribeyâhab [give, acknowledge] to the LORDYᵉhôvâh [Yehovah, The covenant Name of God] O familiesmishpâchâh [clans, tribes] of the nationsʻam [people, Gentiles] ascribeyâhab [give, attribute] to the LORDYᵉhôvâh glorykâbôwd [honor, splendor] and strengthʻôz [power, might]
| Greek | English | Parsing |
|---|---|---|
| הָב֣וּ | ascribe | Verb, Qal, imperative second person masculine plural |
| לַ֭יהוָה | to Yahweh | Preposition, noun proper |
| מִשְׁפְּח֣וֹת | O clans of | Noun common, feminine plural construct |
| עַמִּ֑ים | peoples | Noun common, masculine plural absolute |
| הָב֥וּ | ascribe | Verb, Qal, imperative second person masculine plural |
| לַ֝יהוָ֗ה | to Yahweh | Preposition, noun proper |
| כָּב֥וֹד | glory | Noun common, masculine singular absolute |
| וָעֹֽז׃ | and strength | Conjunction, noun common masculine singular absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Ascribe to the LORD, O families of the nations, ascribe to the LORD glory and strength. |
| KJV | Give unto the LORD, O ye kindreds of the people, give unto the LORD glory and strength. |
| ASV | Ascribe unto Jehovah, ye kindreds of the peoples, Ascribe unto Jehovah glory and strength. |
| YLT | Ascribe to Jehovah, O families of the peoples, Ascribe to Jehovah honour and strength. |
| WEB | Ascribe to Yahweh, you families of nations, ascribe to Yahweh glory and strength. |
| BBE | Give to the Lord, O you families of the peoples, give to the Lord glory and strength. |
Where they part company is not significant in this verse.
The verse consists of two main clauses, both emphasizing the imperative call to worship.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbיָהַב
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 96:7
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 96:7 is part of a larger psalm that celebrates God's sovereignty and majesty. The psalmist calls upon all families of the nations to recognize the greatness of the LORD, encouraging them to give glory and strength to Him. This call reflects the universal nature of God's reign and the invitation for all peoples to worship Him, as seen in the surrounding verses that emphasize His splendor and majesty.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 29:1–2 | Ascribe to the LORD, O heavenly beings, ascribe to the LORD glory and strength. |
| 2 | Psalm 68:32–34 | Sing to God, O kingdoms of the earth; sing praises to the Lord— Selah |
| 3 | Luke 2:14 | “Glory to God in the highest, and on earth peace to men on whom His favor rests!” |
| 4 | Jude 1:25 | to the only God our Savior be glory, majesty, dominion, and authority through Jesus Christ our Lord before all time, and now, and for all eternity. Amen. |
| 5 | Psalm 22:27 | All the ends of the earth will remember and turn to the LORD. All the families of the nations will bow down before Him. |
The Treasury of Scripture Knowledge — 18 references, hung on the phrase they belong to
The Key Word — הָב֣וּ, ha.Vugenerated
The verb יָהַב (yahab) means to give, with nuances that include to set, provide, and ascribe glory. It is used here in the imperative form, indicating a strong command to the families of the nations to actively acknowledge God's glory.
This word emphasizes the act of giving recognition and honor to God, suggesting that such acknowledgment is both a duty and an expression of reverence. The repetition of the verb in this verse underscores the importance of this action.
How Translations Differ — measured against the Berean Standard Biblegenerated
Translations agree on the use of ascribe for הָב֣וּ, emphasizing the act of giving recognition to the LORD.
Sentence Structuregenerated
The structure of this verse features two main clauses, both beginning with the imperative verb הָב֣וּ, ascribe, directing the families of the nations to perform the action. The repetition of the verb emphasizes the importance of this command.
The syntax highlights a clear call to action, with the first clause addressing the nations and the second specifying what they are to ascribe to the LORD: glory and strength.
Septuagint Backgroundgenerated
The Septuagint translates הָב֣וּ with ἐνέγκατε (enegkate), which also means to bring or carry. This choice reflects a similar call to action, emphasizing the need to actively present glory to God.
This rendering shows a continuity in the understanding of the text, maintaining the imperative nature of the command while using a Greek verb that conveys the same sense of giving.
In plain words — the whole versegenerated
Psalm 96:7 calls on all families of the nations to ascribe glory and strength to the LORD. This verse emphasizes the importance of recognizing God's majesty and inviting all peoples to worship Him.
Frequently Asked Questionsgenerated
To ascribe glory means to acknowledge and give honor to God for His greatness and majesty.
The verse addresses the families of the nations, inviting all peoples to recognize and worship the LORD.
Strength is mentioned to highlight God's power and might, complementing His glory and majesty.
This verse fits within the broader theme of Psalm 96, which celebrates God's sovereignty and invites all nations to worship Him.
Reflection Questionsgenerated
- In what ways can I recognize God's glory in my daily life?
- How can I encourage others to ascribe glory to the LORD?
- What does it mean for me to belong to a 'family of nations' in worshiping God?
- How can I express my understanding of God's strength in my actions and words?
The early church on this verse — how the Fathers read it
Early Church Fathers reference this psalm to discuss themes of worship and the inclusion of the Gentiles in God's service.
And if they say that they were chosen to act as priests and to offer worship to God, it can be shown that the Word promised that he would give to the Gentiles an equal share in his service, when he said, “Render to the Lord,Early Church Fathers on Psalms 96 →
What then? If "confession and beauty are before Him: holiness and greatness in His sanctification" [Psalms 96:7].Early Church Fathers on Psalms 96 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Psalms 96:7 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleGive unto the Lord, O ye kindreds of the people,.... Or families (p): the Targum is, "give unto the Lord a song, ye families of the people;'' by whom are meant not the tribes and families of the
Read John Gill on Psalms 96 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryGive unto the LORD, O ye kindreds of the people, give unto the LORD glory and strength. -Triple call to give unto the Lord glory, strength and worship. So in David's psalm, Psalms 29:1-2. Verse 7.
Read Robert Jamieson on Psalms 96 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleO ye kindreds of the people; or, O ye families of the people of the world. And the word families may be understood either, 1. Strictly and properly; and so it may be intimated that this great blessing of salvation by Christ should not be imparted to whole nations, but only to some persons taken out of every people and nation, as it is expressed, . Or, 2. More largely for nations, as it is taken, ; and so it may be implied that not only some few of the heathen people should be brought to the acknowledgment and worship of the true God, as was usual in the times of the Old Testament, but that whole nations should come in to the church of God together. Give unto the Lord; ascribe to him, or…
Read Matthew Poole on Psalms 96 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 96:7 Give unto the LORD, O ye kindreds of the people, give unto the LORD glory and strength.Ver. 7. Give unto the Lord] See Psalms 29:1-2. One rendereth it, Tribuite ponderose, unde éäá onus pondus portate; to show that our praises of God should be ponderous and substantial.
Read John Trapp on Psalms 96 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(7-9) These verses are a relic of Psa 29:1-2, where see Notes, but instead of being addressed to the angels it is, in accordance with the world of new ideas and feelings in which Israel lived after the Captivity, addressed to all the people of the world. A truly Messianic character is thus impressed on the psalm.
Read Charles John Ellicott on Psalms 96 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 7. Ye kindreds of the people] Ye families, all the tribes of Israel in your respective divisions.
Read AdamClarke on Psalms 96 →CambridgeThe Cambridge Bible for Schools and Colleges7–9. An appeal to the nations to acknowledge Jehovah. These verses are a free imitation of Psa 29:1-2.
Read Cambridge on Psalms 96 →Albert Barnes1798–1870Barnes' Notes on the BibleGive unto the Lord - Ascribe unto the Lord - to Yahweh. This is extracted literally from 1 Chronicles 16:28. O ye kindreds of the people - Hebrew, “Families” of the people: people, as united by family ties.
Read Albert Barnes on Psalms 96 →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
Ascribe to the LORD, O families of the nations, ascribe to the LORD glory and strength.
Ascribe to Yahweh, you families of nations, ascribe to Yahweh glory and strength.
Ascribe to the LORD, O families of the nations, ascribe to the LORD glory and strength.
Ascribe to the Lord, O families of the nations, ascribe to the Lord splendor and strength!
Tyndale line
Give unto the LORD, O ye kindreds of the people, give unto the LORD glory and strength.
Ascribe unto Jehovah, ye kindreds of the peoples, Ascribe unto Jehovah glory and strength.
Give unto the LORD, ye kindreds of the peoples, give unto the LORD glory and strength.
Give to the LORD, O ye kindreds of the people, give to the LORD glory and strength.
Giue vnto the Lord, ye families of the people: giue vnto the Lord glory and power.
Strictly literal
Give unto Jehovah, ye families of peoples, give unto Jehovah glory and strength;
Ascribe to Jehovah, O families of the peoples, Ascribe to Jehovah honour and strength.
Ascribe to YHWH, O families of the peoples, || Ascribe to YHWH glory and strength.
Ascribe unto the Lord, O ye families of the people, ascribe unto the Lord honor and strength.
Ascribe to Yahweh, you clans of peoples, ascribe praise to Yahweh for his glory and strength.
From the Latin
Let them be all confounded that adore graven things, and that glory in their idols. Adore him, all you his angels:
Simplified
Give the Lord acclamation, nations of the world, acclaim him with glory and strength.
Give to the Lord, O you families of the peoples, give to the Lord glory and strength.
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 in the wording of this verse, with all eight words matched. This consistency indicates a strong preservation of the text across these traditions.
הָב֣וּ לַ֭יהוָה מִשְׁפְּח֣וֹת עַמִּ֑ים הָב֥וּ לַ֝יהוָ֗ה כָּב֥וֹד וָעֹֽז׃
8 of the 8 words are matched. This is the word-by-word correspondence, not the Septuagint's own sentence — its word order and its articles are its own.
Four traditions, not one. “On the leather” means the letters physically survive on the scroll, as against letters an editor has supplied to fill a hole in it — a restoration is a scholar’s reading, not a reading of the manuscript. Words in [square brackets] are supplied; the notes count them apart from what survives.
The map of this verse — what each word keeps company with
This is a map of two things, both counted rather than judged. Company kept: which words stand within three words of each of these, anywhere in the Hebrew Bible — the thicker the line, the more often the pair meet compared with chance. Built from: the words a word is made out of, taken from its own Strong’s entry. It is not a map of meaning: nothing here claims two words mean the same thing. Click any circle to see the numbers behind it.
Lexicons — every word in Psalms 96:7
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.
יָהַב (yahab) is a Hebrew verb meaning to give, with various nuances including to set, provide, and ascribe glory. It can also imply granting or permitting something. The entries highlight its use in both literal and figurative contexts, but do not indicate any significant disagreement among lexicons.
[יָהַב] vb. give
give
= set
with reflex. = provide
ascribe glory, etc.
= come now (orig. grant, permit)
base
H3051 יָהַב give . give
. = set
. with reflex. = provide
. ascribe glory, etc.
. = come now (orig. grant, permit)
3051 yahab yaw-hab'
a primitive root; to give (whether literal or figurative);
generally, to put; imperatively (reflexive) come:--ascribe,
bring, come on, give, go, set, take.
יָהַב (ya.hav) — to give.
1) to give, provide, ascribe, come
1a) (Qal)
1a1) to give
1a2) to set, place
1a3) to provide (with reflexive)
1a4) to ascribe (glory)
1a5) to grant, permit, come now
Aramaic equivalent: ye.hav (יְהַב "to give" H3052)
V-Qal-Impv-2mp — Verb · Qal · imperative second person masculine pluralHVqv2mp
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)
Prep | N-proper — Preposition · noun properHR/Npt
מִשְׁפָּחָה (mishpachah) refers to a clan or family, encompassing a circle of relatives and extending to tribes or peoples. It can also denote a class of persons, species of animals, or kinds of things. The entries highlight its various uses, including guilds and aristocrats, but do not present any significant disagreement.
מִשְׁפָּחָה 303 n.f. clan
clan
= guild
= species, kind
pl. = aristocrats
base
H4940 מִשְׁפָּחָה clan . clan
. = guild
. = species, kind
. pl. = aristocrats
4940 mishpachah mish-paw-khaw'
from 8192 (compare 8198); a family, i.e. circle of relatives;
figuratively, a class (of persons), a species (of animals) or
sort (of things); by extens. a tribe or people:--family,
kind(-red).
see HEBREW for 08192
see HEBREW for 08198
מִשְׁפָּחָה (mish.pa.chah) — family.
1) clan, family
1a) clan
1a1) family
1a2) tribe
1a3) people, nation
1b) guild
1c) species, kind
1d) aristocrats
N-fp — Noun common · feminine plural constructHNcfpc
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…
עַם (am) primarily means 'people' or 'nation,' referring to a collective group, often in the context of tribes such as those of Israel. It can also denote kinsmen or compatriots. The term appears in various contexts, including military and familial references. There is a mention of a specific individual named Ammi in Song of Solomon 6:12.
עַם, עָם 1810 n.m. people
a people, nation
= smaller units
= common people
people in gen., persons
phrases
base
[עַם] n.[m.] kinsman (on father's side)
base
H5971a עַם, עָם people H5971b עַם kinsman (on father's side)
5971 `am am
from 6004; a people (as a congregated unit); specifically, a
tribe (as those of Israel); hence (collectively) troops or
attendants; figuratively, a flock:--folk, men, nation,
people.
see HEBREW for 06004
עַם (am) — people.
: people/nation
1) nation, people
1a) people, nation
1b) persons, members of one's people, compatriots, country-men
עַם (am) — kinsman.
kinsman, kindred
עַם (am) — Ammi.
A man living at the time of United Monarchy, only mentioned at Sng.6.12
§ kinsman, kindred
עַם (am) — People's (Gate).
§ kinsman, kindred
עַם (am) — (Ibleam)-am.
Combined with yiv.le.am (יִבְלְעָם "Ibleam" H2991)
§ kinsman, kindred
עַם (am) — Amaw.
This name means nation, people
עַם (am) — people: soldiers.
: soldiers/army
1) nation, people
1a) people, nation
1b) persons, members of one's people, compatriots, country-men
עַם (am) — people: creatures.
: creatures
1) nation, people
1a) people, nation
1b) persons, members of one's people, compatriots, country-men
N-mp — Noun common · masculine plural absoluteHNcmpa
יָהַב (yahab) is a Hebrew verb meaning to give, with various nuances including to set, provide, and ascribe glory. It can also imply granting or permitting something. The entries highlight its use in both literal and figurative contexts, but do not indicate any significant disagreement among lexicons.
[יָהַב] vb. give
give
= set
with reflex. = provide
ascribe glory, etc.
= come now (orig. grant, permit)
base
H3051 יָהַב give . give
. = set
. with reflex. = provide
. ascribe glory, etc.
. = come now (orig. grant, permit)
3051 yahab yaw-hab'
a primitive root; to give (whether literal or figurative);
generally, to put; imperatively (reflexive) come:--ascribe,
bring, come on, give, go, set, take.
יָהַב (ya.hav) — to give.
1) to give, provide, ascribe, come
1a) (Qal)
1a1) to give
1a2) to set, place
1a3) to provide (with reflexive)
1a4) to ascribe (glory)
1a5) to grant, permit, come now
Aramaic equivalent: ye.hav (יְהַב "to give" H3052)
V-Qal-Impv-2mp — Verb · Qal · imperative second person masculine pluralHVqv2mp
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)
Prep | N-proper — Preposition · noun properHR/Npt
כָּבוֹד (kabowd) refers to concepts of abundance, honour, and glory. It encompasses external splendor, dignity of position, and reputation, as well as the inner nobility of a person. The term can denote both the weightiness of glory and the reverence due to someone. The entries consistently emphasize its positive connotations.
כָּבוֹד n.m. and f. abundance, honour, glory
abundance, riches
honour, splendor, glory, of external condition and circumstances
honour, dignity of position
honour, reputation, of character
my honour, poet. of the seat of honour in the inner man, the noblest part of man
honour, reverence, glory, as due to one or ascribed to one
glory as the object, of honour, reverence and glorifying
base
H3519 כָּבוֹד abundance, honour, glory . abundance, riches
. honour, splendor, glory, of external condition and circumstances
. honour, dignity of position
. honour, reputation, of character
. my honour, poet. of the seat of honour in the inner man, the noblest part of man
. honour, reverence, glory, as due to one or ascribed to one
. glory as the object, of honour, reverence and glorifying
3519 kabowd kaw-bode'
rarely kabod {kaw-bode'}; from 3513; properly, weight, but
only figuratively in a good sense, splendor or
copiousness:--glorious(-ly), glory, honour(-able).
see HEBREW for 03513
כָּבוֹד (ka.vod) — glory.
1) glory, honour, glorious, abundance
1a) abundance, riches
1b) honour, splendour, glory
1c) honour, dignity
1d) honour, reputation
1e) honour, reverence, glory
1f) glory
N-cs — Noun common · masculine singular absoluteHNcmsa
glo'-ri (substantive):
I. METHOD OF TREATMENT
II. GENERAL USE OF THE TERM
1. As Applied to External Things
2. As Applied to Yahweh
III. THE USES OF KABHODH
1. Material Wealth
2. Human Dignity and Majesty
3. "My Soul": the Self
4. Self-Manifestation of God (Yahweh)
(1) Exodus 23:18 ff
(2) Isaiah 6
(3) Psalms 19:1
(4) Sinai and the Temple
(5) Ezekiel's Visions
(6) Messianic Ideal
(7) Its Ethical Content
IV. IN THE APOCRYPHA AND THE NEW TESTAMENT
1. In the Apocrypha:
(1) As Applied to External Things
(2) As Applied to God
2. In the New Testament:
(1) As Applied to Men
(2) As Applied to God
(3) As Applied to the Saints
(4) As Applied to the Messianic Kingdom
3. Its Ethical Significance
LITERATURE
I. Method of Treatment.
Glory
(Heb. kabhod; Gr. doxa). (1.) Abundance, wealth, treasure, and hence honour (Ps. 49:12); glory (Gen. 31:1; Matt. 4:8; Rev. 21:24, 26).
(2.) Honour, dignity (1 Kings 3:13; Heb. 2:7 1 Pet. 1:24); of God (Ps. 19:1; 29:1); of the mind or heart (Gen. 49:6; Ps. 7:5; Acts 2:46).
- God is, to his people
- Christ is, to his people
- The gospel ordained to be, to saints
- Of the gospel, exceeds that of the law
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
Conj | N-ms — Conjunction · noun common masculine singular absoluteHC/Ncmsa
→ A title given to Jehovah 1Sa 15:29