Psalms 96:9 — Word Study
WLCהִשְׁתַּחֲו֣וּ לַ֭יהוָה בְּהַדְרַת־ קֹ֑דֶשׁ חִ֥ילוּ מִ֝פָּנָ֗יו כָּל־ הָאָֽרֶץ׃
BSAWorshipshâchâh [bow down, prostrate] the LORDYᵉhôvâh [Yehovah] in the splendorhădârâh [beauty, adornment] of His holinessqôdesh [set-apart nature, sacredness] tremblechûwl [twist, whirl, fear] before Himpânîym [in His presence, face to face] allkôl [everything, the whole] the earthʼerets [land, territory, creation]
| Greek | English | Parsing |
|---|---|---|
| הִשְׁתַּחֲו֣וּ | bow down | Verb, Hithpael, imperative second person masculine plural |
| לַ֭יהוָה | to Yahweh | Preposition, noun proper |
| בְּהַדְרַת־ | in adornment of | Preposition, noun common feminine singular construct |
| קֹ֑דֶשׁ | holiness | Noun common, masculine singular absolute |
| חִ֥ילוּ | tremble | Verb, Qal, imperative second person masculine plural |
| מִ֝פָּנָ֗יו | from before him | Preposition, noun common masculine plural construct, suffix |
| כָּל־ | O all | Noun common, masculine singular construct |
| הָאָֽרֶץ׃ | the earth | Particle, noun common feminine singular absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Worship the LORD in the splendor of His holiness; tremble before Him, all the earth. |
| KJV | O worship the LORD in the beauty of holiness: fear before him, all the earth. |
| ASV | Oh worship Jehovah in holy array: Tremble before him, all the earth. |
| YLT | Bow yourselves to Jehovah, In the honour of holiness, Be afraid of His presence, all the earth. |
| WEB | Worship Yahweh in holy array. Tremble before him, all the earth. |
| BBE | O give worship to the Lord in holy robes; be in fear before him, all the earth. |
The translations agree on the essential meaning of the verse, focusing on worship and reverence.
The verse has a main clause with two subordinate phrases that detail how to worship and the response expected from all creation.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbחוה
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 96:9
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 — Worship in the Splendor of Holinessgenerated
Psalms 96:9 calls for the worship of the LORD in the beauty of His holiness, highlighting the need for reverence before Him. This verse is part of a larger call to ascribe glory to God and to recognize His sovereign reign over all the earth, as seen in the surrounding verses. The psalmist emphasizes that all creation should respond with awe and fear in His presence.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 29:2 | Ascribe to the LORD the glory due His name; worship the LORD in the splendor of His holiness. |
| 2 | Psalm 110:3 | Your people shall be willing on Your day of battle. Arrayed in holy splendor, from the womb of the dawn, to You belongs the dew of Your youth. |
| 3 | Ezra 7:27 | Blessed be the LORD, the God of our fathers, who has put into the heart of the king to so honor the house of the LORD in Jerusalem, |
| 4 | Ezekiel 7:20 | His beautiful ornaments they transformed into pride and used them to fashion their vile images and detestable idols. Therefore I will make these into something unclean for them. |
| 5 | Daniel 11:45 | He will pitch his royal tents between the sea and the beautiful holy mountain, but he will meet his end with no one to help him. |
The Treasury of Scripture Knowledge — 8 references, hung on the phrase they belong to
The Key Word — הִשְׁתַּחֲו֣וּ, hish.ta.cha.Vugenerated
The Hebrew word חוה (*hāwāh*) is a Hithpael imperative verb meaning to bow down or prostrate oneself. It conveys a sense of humility and respect, particularly in the context of worship. This word is often used in the Bible to express reverence towards God, as seen in various instances throughout the text.
The Hithpael stem indicates a reflexive action, suggesting that the worshipper is actively engaging in the act of bowing down. This reflects a personal response to God's holiness and majesty, emphasizing the importance of approaching Him with the right attitude.
How Translations Differ — measured against the Berean Standard Biblegenerated
In the Berean Standard Bible, the verse reads 'Worship the LORD in the splendor of His holiness; tremble before Him, all the earth.' This is consistent across the KJV, ASV, YLT, WEB, and BBE, which all convey a similar meaning without significant variation.
Sentence Structuregenerated
The main verb in this verse is הִשְׁתַּחֲו֣וּ, hish.ta.cha.Vu, meaning 'worship.' This verb governs the structure of the sentence, with a prepositional phrase indicating the manner of worship and a second clause describing the response of trembling.
The syntax indicates a call to action, with the imperative form urging the audience to worship, followed by a description of the splendor of God's holiness and the universal response of the earth.
Septuagint Backgroundgenerated
The Septuagint translates הִשְׁתַּחֲו֣וּ as προσκυνήσατε (*proskynēsate*), which means 'to worship' or 'to bow down.' This choice reflects a direct connection to the act of worship and reverence in the Greek tradition, aligning with the Hebrew intention.
The use of προσκυνήσατε emphasizes the physical act of bowing down in worship, which is central to the understanding of reverence in both the Hebrew and Greek contexts.
In plain words — the whole versegenerated
Psalms 96:9 calls everyone to worship the LORD, recognizing His holiness and beauty. It emphasizes the need to approach Him with reverence and fear, as all the earth is invited to acknowledge His greatness.
Frequently Asked Questionsgenerated
Worshiping in the splendor of His holiness means recognizing and honoring God's majestic and sacred nature during acts of worship.
Trembling signifies a deep sense of awe and reverence before God, acknowledging His power and holiness.
We can demonstrate our worship through prayer, praise, and living a life that reflects His holiness and glory.
The phrase 'all the earth' implies that every part of creation is called to worship and recognize God's sovereignty.
Reflection Questionsgenerated
- In what ways can I show reverence and humility in my worship of God?
- How does recognizing God's holiness impact my daily life?
- What are some practical ways to encourage others to worship God?
- How can I cultivate a sense of awe and fear of God in my heart?
The early church on this verse — how the Fathers read it
Augustine of Hippo references this verse to emphasize the importance of worship in the holy court of the Church.
"O worship the Lord in His holy court" [Psalms 96:9]: in the Catholic Church; this is His holy court. Let no man say, "Lo, here is Christ, or there.Early Church Fathers on Psalms 96 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Psalms 96:9 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleO worship the Lord in the beauty of holiness,.... [See comments on Psalms 29:2], in this and the three preceding verses there is a manifest allusion to the form of addresses made to kings in 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 BibleIn the beauty of holiness; either in the holy place which he shall appoint to that end; or clothed with all those holy ornaments, those gifts and graces, which are necessary and required in God’ s worship.
Read Matthew Poole on Psalms 96 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 96:9 O worship the LORD in the beauty of holiness: fear before him, all the earth.Ver. 9. O worship the Lord, &c.] Supplicate proni, fall flat on your faces (Geneb.). See Psalms 95:6. In the beauty of holiness] i.e. In his courts, as Psalms 96:8, or in holy beauty, as some render it; that is, in true faith, and with good affections. Fear before him] Rejoice before him with trembling, Psalms 2:11
Read John Trapp on Psalms 96 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(9) O worship the Lord in the beauty of holiness.—Better, Bow before Jehovah in holy attire. But the LXX. and Vulgate have as in margin. Fear before him.—Or literally, let all the earth be moved before his face.
Read Charles John Ellicott on Psalms 96 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 9. Worship the Lord in the beauty of holiness] I think בהדרת קדש behadrath kodesh, signifies holy ornaments, such as the high priest wore in his ministrations. These were given him for glory and beauty; and the psalmist calls on him to put on his sacerdotal garments, to bring his offering, מנחה minchah, and come into the courts of the Lord, and perform his functions, and make intercession for the people.
Read AdamClarke on Psalms 96 →CambridgeThe Cambridge Bible for Schools and Colleges9. in the beauty of holiness] In holy array. See on Psalms 29:2. “As the priests were to minister only in ‘holy attire’ (Exodus 28:2) so must the nations be now clothed with holiness” (Kay).
Read Cambridge on Psalms 96 →Albert Barnes1798–1870Barnes' Notes on the BibleO worship the Lord in the beauty of holiness - This verse is literally taken from 1 Chronicles 16:29-30.
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
Worship the LORD in the splendor of His holiness; tremble before Him, all the earth.
Worship Yahweh in holy array. Tremble before him, all the earth.
Worship the LORD in the splendor of His holiness; tremble before Him, all the earth.
Worship the Lord in holy attire! Tremble before him, all the earth!
Tyndale line
O worship the LORD in the beauty of holiness: fear before him, all the earth.
Oh worship Jehovah in holy array: Tremble before him, all the earth.
O worship the LORD in the beauty of holiness: tremble before him, all the earth.
O worship the LORD in the beauty of holiness: fear before him, all the earth.
Worship the Lord in the glorious Sanctuarie: tremble before him all the earth.
Strictly literal
Worship Jehovah in holy splendour; tremble before him, all the earth.
Bow yourselves to Jehovah, In the honour of holiness, Be afraid of His presence, all the earth.
Bow yourselves to YHWH, || In the honor of holiness, || Be afraid of His presence, all the earth.
Bow down unto the Lord in the beauty of holiness: tremble before him, all ye lands.
Bow down to Yahweh in the splendor of holiness; tremble before him, all the earth.
From the Latin
For thou art the most high Lord over all the earth: thou art exalted exceedingly above all gods.
Simplified
Worship the Lord in his magnificent holiness; let all the earth tremble in his presence.
O give worship to the Lord in holy robes; be in fear before him, all the earth.
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: הִשְׁתַּחֲו֣וּ לַ֭יהוָה בְּהַדְרַת־ קֹ֑דֶשׁ חִ֥ילוּ מִ֝פָּנָ֗יו כָּל־ הָאָֽרֶץ׃. The Septuagint closely matches this text, with 7 of the 8 words aligned, demonstrating a strong consistency between these ancient witnesses.
הִשְׁתַּחֲו֣וּ לַ֭יהוָה בְּהַדְרַת־ קֹ֑דֶשׁ חִ֥ילוּ מִ֝פָּנָ֗יו כָּל־ הָאָֽרֶץ׃
7 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 96:9
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.
The Hebrew word שָׁחָה (*shachah*) is a primitive root meaning to bow down or prostrate oneself, particularly in homage to a superior or in worship before God. It can also imply a figurative sense of being depressed by anxiety. The entries highlight its use in various contexts, including worship of both God and false gods.
[שָׁחָה] 172 vb. bow down
Qal bow down
Hiph. fig., anxiety depresses it
Hithpa‛lēl
bow down, prostrate oneself, before a monarch or superior, in homage, etc.
before God, in worship
before other gods
base
H7812 שָׁחָה bow down .bow down
. fig., anxiety depresses it
.. bow down, prostrate oneself, before a monarch or superior, in homage, etc.
. before God, in worship
. before other gods
7812 shachah shaw-khaw'
a primitive root; to depress, i.e. prostrate (especially
reflexive, in homage to royalty or God):--bow (self) down,
crouch, fall down (flat), humbly beseech, do (make) obeisance,
do reverence, make to stoop, worship.
שָׁחָה (sha.chah) — to bow.
1) to bow down
1a) (Qal) to bow down
1b)(Hiphil) to depress (fig)
1c) (Hithpael)
1c1) to bow down, prostrate oneself
1c1a) before superior in homage
1c1b) before God in worship
1c1c) before false gods
1c1d) before angel
V-v-Impv-2mp — Verb · Hithpael · imperative second person masculine pluralHVtv2mp
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
הֲדָרָה (hadarah) is a feminine noun meaning adornment or glory. It can refer to beauty or honor, particularly in the context of public worship or the glory of a king. The word is derived from a related term, הָדָר (hadar), which also conveys notions of decoration.
[הֲדָרָה] n.f. adornment, glory
base
H1927 הֲדָרָה
1927 hadarah had-aw-raw'
feminine of 1926; decoration:--beauty, honour.
see HEBREW for 01926
הֲדָרָה (ha.da.rah) — adornment.
1) adornment, glory
1a) holy adornment (of public worship)
1b) glory (of the king)
Prep | N-fs — Preposition · noun common feminine singular constructHR/Ncfsc
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…
קֹ֫דֶשׁ (qodesh) refers to the concepts of apartness, sacredness, and holiness. It can denote a sacred place or thing, such as the Most Holy Place or a sanctuary. The term emphasizes the idea of being set apart, whether in relation to God, places, or objects.
קֹ֫דֶשׁ 469 n.m. apartness, sacredness
base
H6944 קֹ֫דֶשׁ apartness, sacredness
6944 qodesh ko'-desh
from 6942; a sacred place or thing; rarely abstract,
sanctity:--consecrated (thing), dedicated (thing), hallowed
(thing), holiness, (X most) holy (X day, portion, thing),
saint, sanctuary.
see HEBREW for 06942
קֹ֫דֶשׁ (qo.desh) — holiness.
1) apartness, holiness, sacredness, separateness
1a) apartness, sacredness, holiness
1a1) of God
1a2) of places
1a3) of things
1b) set-apartness, separateness
קֹ֫דֶשׁ (qo.desh) — Most Holy Place.
This name means apartness, holiness, sacredness
Also named: hagion (ἅγιον "Most Holy Place" G0039H)
קֹ֫דֶשׁ (qo.desh) — (Way of) Holiness.
Combined with de.rekh (דֶּ֫רֶךְ "Way" H1870H)
This name means apartness, holiness, sacredness
קֹ֫דֶשׁ (qo.desh) — Holy Place.
This name means apartness, holiness, sacredness
Also named: hagion (ἅγιον "Holy Place" G0039)
N-ms — Noun common · masculine singular absoluteHNcmsa
ho'-li-nes (qadhosh, "holy," qodhesh, "holiness"; hagios, "holy"):
I. IN THE OLD TESTAMENT MEANING OF THE TERM
1. The Holiness of God
(1) Absoluteness and Majesty
(2) Ethical Holiness
2. Holiness of Place, Time and Object
3. Holiness of Men
(1) Ceremonial
(2) Ethical and Spiritual
II. IN THE NEW TESTAMENT: THE CHRISTIAN CONCEPTION
1. Applied to God
2. Applied To Christ
3. Applied To Things
4. Applied To Christians
(1) As Separate from the World
(2) As Bound to the Pursuit of an Ethical Ideal
I. In the Old Testament Meaning of the Term.
There has been much discussion as to the original meaning of the Semitic root Q-D-SH, by which the notion of holiness is expressed in the Old Testament. Some would connect it with an Assyrian word denoting purity, clearness; most modern scholars incline to the view that the primary idea is that of cutting off or separation. Etymology gives no sure verdict on the point…
Holiness
In the highest sense belongs to God (Isa. 6:3; Rev. 15:4), and to Christians as consecrated to God’s service, and in so far as they are conformed in all things to the will of God (Rom. 6:19, 22; Eph. 1:4; Titus 1:8; 1 Pet. 1:15). Personal holiness is a work of gradual development. It is carried on under many hindrances, hence the frequent admonitions to watchfulness, prayer, and perseverance (1 Cor. 1:30; 2 Cor. 7:1;
→ General scriptures concerning Ge 17:1; 35:2; Ex 19:6; 22:31; 28:36; 39:30; Le 10:8-10; 11:44,45,47; 19:2; 20:7,26; De 13:17; 14:2; 18:13; 26:19; 28:9; 30:2,10; Jos 7:12,13; Job 5:24; 28:28; 36:21; Ps 4:4; 15:1-5; 24:3-5; 32:2; 37:27; 68:13; 73:1; 85:13; 94:15; 97:10; 119:1-3; Pr 11:23; 12:5; 16:17; 21:8,15,29; 22:1; Ec 7:1; Isa 4:3; 26:2,8,9; 32:17; 35:8…
The Hebrew word חוּל (chuwl) is built from a primitive root meaning to twist or whirl. It covers a range of meanings, including to dance, writhe in pain, bear children, and wait anxiously. The word can also imply strength or firmness, as noted in some entries. Various forms indicate different nuances, such as being made to writhe or suffering anguish.
חוּל [חִיל] vb. whirl, dance, writhe
Qal
dance
twist, writhe
whirl, whirl about
Po‛lel
dance
writhe in travail with, bear, bring forth (poet.)
wait anxiously
Po‛lal
be made to writhe
be brought forth
Hiph. cause to be in anguish
Hoph. be born
Hithpol.
whirling
writhing, suffering torture
wait longingly
Hithpalp. and she writhed in anxiety
base
[חול, חִיל] vb. be firm, strong
base
H2342a חוּל [חִיל] whirl, dance, writhe .. dance
. twist, writhe
. whirl, whirl about
.. dance
. writhe in travail with, bear, bring forth (poet.)
. wait anxiously
.. be made to writhe
. be brought forth
. cause to be in anguish
. be born
. . whirling
. writhing, suffering torture
. wait longingly
. and she writhed in anxiety
H2342b חול, חִיל br firm, strong
2342 chuwl khool
or chiyl {kheel}; a primitive root; properly, to twist or
whirl (in a circular or spiral manner), i.e. (specifically) to
dance, to writhe in pain (especially of parturition) or fear;
figuratively, to wait, to pervert:--bear, (make to) bring
forth, (make to) calve, dance, drive away, fall grievously
(with pain), fear, form, great, grieve, (be) grievous, hope,
look, make, be in pain, be much (sore) pained, rest, shake,
shapen, (be) sorrow(-ful), stay, tarry, travail (with pain),
tremble, trust, wait carefully (patiently), be wounded.
חוּל (chul) — to twist: tremble.
: tremble/fear
1) to twist, whirl, dance, writhe, fear, tremble, travail, be in anguish, be pained
1a) (Qal)
1a1) to dance
1a2) to twist, writhe
1a3) to whirl, whirl about
1b) (Polel)
1b1) to dance
1b2) to writhe (in travail with), bear, bring forth
1b3) to wait anxiously
1c) (Pulal)
1c1) to be made to writhe, be made to bear
1c2) to be brought forth
1d) (Hophal) to be born
1e) (Hithpolel)
1e1) whirling (participle)
1e2) writhing, suffering torture (participle)
1e3) to wait longingly
1f) (Hithpalpel) to be distressed
חִיל (chil) — be firm.
to be firm, strong
חוּל (chul) — to twist: give birth.
: give_birth
1) to twist, whirl, dance, writhe, fear, tremble, travail, be in anguish, be pained
1a) (Qal)
1a1) to dance
1a2) to twist, writhe
1a3) to whirl, whirl about
1b) (Polel)
1b1) to dance
1b2) to writhe (in travail with), bear, bring forth
1b3) to wait anxiously
V-Qal-Impv-2mp — Verb · Qal · imperative second person masculine pluralHVqv2mp
The Hebrew word פָּנֶה (*pāneh*) is a noun meaning 'face' or 'presence,' and it appears in various contexts, including the faces of seraphim and animals, as well as the surface of the ground. It can also function as an adverb meaning 'before' or 'in front of.' The word is built from a root that suggests turning or facing, and it encompasses a wide range of applications, both literal and figurative.
[פָּנֶה], pl. פָּנִים 2123 n.m. face, also faces
face, faces
presence, person
technically, see one's face, i.e. appear before one, in one's presence
face of seraphim
face of animals
face (= surface) of ground
as adv.loc. before
for other phrases
with prepositions
base
H6440 פָּנֶה, pl. פָּנִים face, also faces . . face, faces
. . presence, person
. technically, see one's face, i.e. appear before one, in one's presence
. face of seraphim
. face of animals
. face (= surface) of ground
. as adv. loc. before
. for other phrases
. with prepositions
6440 paniym paw-neem'
plural (but always as singular) of an unused noun (paneh
{paw-neh'}; from 6437); the face (as the part that turns);
used in a great variety of applications (literally and
figuratively); also (with prepositional prefix) as a
preposition (before, etc.):--+ accept, a-(be- )fore(-time),
against, anger, X as (long as), at, + battle, + because (of),
+ beseech, countenance, edge, + employ, endure, + enquire,
face, favour, fear of, for, forefront(-part), form(-er
time, -ward), from, front, heaviness, X him(-self), +
honourable, + impudent, + in, it, look(-eth) (- s), X me, +
meet, X more than, mouth, of, off, (of) old (time), X on,
open, + out of, over against, the partial, person, + please,
presence, propect, was purposed, by reason of, + regard, right
forth, + serve, X shewbread, sight, state, straight, + street,
X thee, X them(-selves), through (+ - out), till, time(-s)
פָּנֶה (pa.neh) — face: before.
: before/to/front
1) face
1a) face, faces
1b) presence, person
1c) face (of seraphim or cherubim)
1d) face (of animals)
1e) face, surface (of ground)
1f) as adv of loc/temp
1f1) before and behind, toward, in front of, forward, formerly, from beforetime, before
1g) with prep
1g1) in front of, before, to the front of, in the presence of, in the face of, at the face or front of, from the presence of, from before, from before the face of
פָּנֶה (pa.neh) — face.
: face
1) face
1a) face, faces
1b) presence, person
1c) face (of seraphim or cherubim)
1d) face (of animals)
1e) face, surface (of ground)
1f) as adv of loc/temp
1f1) before and behind, toward, in front of, forward, formerly, from beforetime, before
1g) with prep
1g1) in front of, before, to the front of, in the presence of, in the face of, at the face or front of, from the presence of, from before, from…
Prep | N-cp | Suff — Preposition · noun common masculine plural construct · suffixHR/Ncmpc/Sp3ms
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)
N-ms — 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).
אֶ֫רֶץ (erets) is a feminine noun meaning 'earth' or 'land.' It encompasses various meanings, including the whole earth, specific territories like Canaan, and even inhabitants of the land. It can refer to soil, ground, or regions, and is used in phrases related to distance and the living. There is a note on the plural form אֲרָצוֹת, which mainly appears in later texts to denote multiple lands.
אֶ֫רֶץ n. f. & (seld.) m. earth, land
earth, whole earth (opp. to a part)
earth, opp. to heaven, sky
earth = inhabitants of earth
land =
country, territory
district, region
trial territory
piece of ground
specif. land of Canaan, or Israel
= inhabitants of land
used even of Shᵉʼôl
ground, surface of ground
soil, as productive
אֶרֶץ in phrases
people of the land
in measurements of distance
the country of the plain, level or plain country
land of the living
end(s) of the earth
pl. אֲרָצוֹת is almost wholly late; it denotes lands, countries, often in contrast to Canaan, lands of the nations, etc.
base
H776 אֶ֫רֶץ n. f. & (seld.) m. earth, land . . earth, whole earth (opp. to a part)
. earth, opp. to heaven, sky
. earth = inhabitants of earth
. land = . country, territory
. district, region
. trial territory
. piece of ground
. specif. land of Canaan, or Israel
. = inhabitants of land
. used even of Shᵉʼôl
. . ground, surface of ground
. soil, as productive
. אֶרֶץ in phrases . people of the land
. in measurements of distance
. the country of the plain, level or plain country
. land of the living
. end(s) of the earth
. pl. אֲרָצוֹת is almost wholly late; it denotes lands, countries, often in contrast to Canaan, lands of the nations, etc.
776 'erets eh'-rets
from an unused root probably meaning to be firm; the earth
(at large, or partitively a land):--X common, country, earth,
field, ground, land, X natins, way, + wilderness, world.
אֶ֫רֶץ (e.rets) — land: country/planet.
: country/field
1) land, earth
1a) earth
1a1) whole earth (as opposed to a part)
1a2) earth (as opposed to heaven)
1a3) earth (inhabitants)
1b) land
1b1) country, territory
1b2) district, region
1b3) tribal territory
1b4) piece of ground
1b5) land of Canaan, Israel
1b6) inhabitants of land
1b7) Sheol, land without return, (under) world
1b8) city (-state)
1c) ground, surface of the earth
1c1) ground
1c2) soil
1d) (in phrases)
1d1) people of the land
1d2) space or distance of country (in measurements of distance)
1d3) level or plain country
1d4) land of the living
1d5) end(s) of the earth
1e) (almost wholly late in usage)
1e1) lands, countries
1e1a) often in contrast to Canaan
אֶ֫רֶץ (e.rets) — land: soil.
: soil
1) land, earth
1a) earth
1a1) whole earth (as opposed to a part)
1a2) earth (as opposed to heaven)
1a3) earth (inhabitants)
1b) land
1b1) country, territory
Art | N-cs — Particle · noun common feminine singular absoluteHTd/Ncfsa
urth ('adhamah, 'erets, 'aphar; ge, oikoumene):
In a hilly limestone country like Palestine, the small amount of iron oxide in the rocks tends to be oxidized, and thereby to give a prevailing reddish color to the soil. This is especially the case on relatively barren hills where there is little organic matter present to prevent reddening and give a more blackish tinge.
'Adhamah (compare 'adham, "a man," and Adam) is from 'adham, "to be red," and is used in the senses: "earth" (Ex 20:24), "land" (Ps 105:35), a "land" or country (Isa 14:2), "ground" (Ge 4:11), "the earth" (Ge 7:4).
Earth
(1.) In the sense of soil or ground, the translation of the word adamah’. In Gen. 9:20 “husbandman” is literally “man of the ground or earth.” Altars were to be built of earth (Ex. 20:24). Naaman asked for two mules’ burden of earth (2 Kings 5:17), under the superstitious notion that Jehovah, like the gods of the heathen, could be acceptably worshipped only on his own soil.
(2). As the rendering of ’erets, it means the whole world (Gen. 1:2); the land as opposed to the sea (1:10). Erets also denotes a country (21:32); a plot of ground (23:15); the ground on which a man stands (33:3); the inhabitants of the earth (6:1; 11:1); all the world except Israel (
The term is used in two widely-different senses: (1) for the material of which the earth’s surface is composed; (2) as the name of the planet on which man dwells. The Hebrew language discriminates between these two by the use of separate terms, adamah for the former, erets for the latter. Adamah is the earth in the sense of soil or ground, particularly as being susceptible of cultivation. (Genesis 2:7) Erets is applied in a more or less extended sense-- (1) to the whole world, (Genesis 1:1) (2) to land as opposed to sea, (Genesis 1:10) (3) to a country, (Genesis 21:32) (4) to a plot of ground, (Genesis 23:15) and (5) to…
In both Hebrew and Greek the same word is used to denote the earth as a whole, and a particular land. Only the context can enable us to decide in which of these senses it is to be taken in a given passage.
Thus in Mt 27:45 we might, so far as the original word is concerned, render either "there was darkness over all the land," or over all the earth. The expression "all the earth" is sometimes used hyperbolically for a large portion of it, Ezr 1:2. The word is used of the whole world, etc. In a moral sense, earthly is opposed to what is heavenly, spiritual and holy, Joh 3:31 1Co 15:47 Col 3:2