Psalms 103:1 — Word Study
WLCבָּרֲכִ֣י נַ֭פְשִׁי אֶת־ יְהוָ֑ה וְכָל־ קְ֝רָבַ֗י אֶת־ שֵׁ֥ם קָדְשֽׁוֹ׃
BSAOf DavidDâvid Blessbârak [praise, honor] the LORDYᵉhôvâh [Yehovah, The covenant Name of God] O my soulnephesh [living being, essence] allkôl [everything, the whole of me] that is within meqereb [my innermost being, entrails] [bless] His holyqôdesh [praise, extol, set-apart, sacred] nameshêm [identity, character]
| Greek | English | Parsing |
|---|---|---|
| בָּרֲכִ֣י | bless | Verb, Piel, imperative second person feminine singular |
| נַ֭פְשִׁי | O soul my | Noun common feminine singular construct, suffix |
| אֶת־ | the object marker | Particle |
| יְהוָ֑ה | Yahweh | Noun proper |
| וְכָל־ | and O all | Conjunction, noun common masculine singular construct |
| קְ֝רָבַ֗י | inward parts my | Noun common masculine plural construct, suffix |
| אֶת־ | the object marker | Particle |
| שֵׁ֥ם | [the] name of | Noun common, masculine singular construct |
| קָדְשֽׁוֹ׃ | holiness his | Noun common masculine singular construct, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Bless the LORD, O my soul; all that is within me, bless His holy name. |
| KJV | Bless the LORD, O my soul: and all that is within me, bless his holy name. |
| ASV | Bless Jehovah, O my soul; And all that is within me, bless his holy name. |
| YLT | By David. Bless, O my soul, Jehovah, And all my inward parts — His Holy Name. |
| WEB | Praise Yahweh, my soul! All that is within me, praise his holy name! |
| BBE | Give praise to the Lord, O my soul; let everything in me give praise to his holy name. |
The translations agree on the call to bless the LORD, with variations in how they express the inward parts involved in worship.
The verse consists of a main clause followed by two phrases that elaborate on the act of blessing, emphasizing the totality of the psalmist's being.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbלְ
The sentence as the grammar sees it Open the tree ›
Every word here is used elsewhere in the Old Testament.
Bars are logarithmic — אֵת, the commonest word in the Hebrew Bible, stands about 11,000 times, so a linear scale would leave everything else invisible. Click a row to open that word.
Deep Study — Psalms 103:1
Sections marked generated are written from the data on this page rather than by a named author. Everything else — the lexicon entries, the cross references, the manuscript readings, the counts — is quoted from its source unchanged.
Context — A Call to Worshipgenerated
Psalm 103:1 is a heartfelt invitation to worship, where the psalmist encourages his soul to bless the LORD. This verse sets the tone for the entire psalm, which reflects on God's goodness and mercy. The psalmist emphasizes the importance of recognizing and expressing gratitude for God's blessings, as seen in the following verses that recount His acts of kindness and forgiveness.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 103:22 | Bless the LORD, all His works in all places of His dominion. Bless the LORD, O my soul! |
| 2 | Psalm 104:1 | Bless the LORD, O my soul! O LORD my God, You are very great; You are clothed with splendor and majesty. |
| 3 | Psalm 146:1–2 | Hallelujah! Praise the LORD, O my soul. |
| 4 | Luke 1:46–47 | Then Mary said: “My soul magnifies the Lord, |
| 5 | Psalm 47:7 | For God is King of all the earth; sing profound praises to Him. |
The Treasury of Scripture Knowledge — 18 references, hung on the phrase they belong to
The Key Word — בָּרֲכִ֣י, ba.ra.Khigenerated
The verb בָּרַךְ (*barak*) is a Piel imperative form, indicating a command to bless or praise. It is derived from a root meaning 'to kneel,' suggesting an act of worship that involves humility and reverence. This word encompasses the act of honoring God, reflecting a deep relationship between the worshiper and the divine.
In this context, the psalmist is not merely calling for a superficial blessing; he urges his innermost being to engage in this act of worship. The use of the imperative form emphasizes the urgency and importance of this call to praise, inviting a full-bodied response to God's holiness.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, which uses bless to convey the act of praising God.
Sentence Structuregenerated
The main verb בָּרֲכִ֣י, bless, governs the entire verse, with two clauses following it: one addressing the soul and another detailing what should be blessed. This structure emphasizes the psalmist's call to worship from his innermost being.
The phrase וְכָל־ קְ֝רָבַ֗י acts as a complement to the main verb, indicating that every part of the psalmist's being is involved in this act of blessing. The Hebrew word order places emphasis on the totality of the self engaged in worship.
Septuagint Backgroundgenerated
In the Septuagint, the Hebrew verb בָּרַךְ is rendered as εὐλόγει, which also means 'to bless.' This choice reflects a direct translation of the act of praising God, maintaining the same imperative tone as the Hebrew.
The word ψυξή for נַ֭פְשִׁי emphasizes the soul's role in worship, aligning with the Hebrew understanding of the essence of a person engaging in this act of blessing.
In plain words — the whole versegenerated
Psalm 103:1 calls for the psalmist's soul to bless the LORD, recognizing the importance of praising God with all that is within him. This verse highlights the holistic nature of worship, where every part of a person is invited to honor God's holy name.
Frequently Asked Questionsgenerated
To bless the LORD means to praise and honor Him, acknowledging His goodness and mercy in our lives.
The psalmist addresses his soul to emphasize that worship should come from the deepest part of one's being, involving the entirety of oneself in the act of praise.
God's holy name represents His identity and character, signifying His power, authority, and the sacredness of His presence.
You can apply this verse by intentionally setting aside time to praise God, recognizing His blessings, and engaging your whole being in worship.
Reflection Questionsgenerated
- What does it mean for me to bless the LORD with my whole being?
- How can I remind myself to praise God throughout my day?
- In what ways have I experienced God's holiness in my life?
- How can I encourage others to bless the LORD as well?
The early church on this verse — how the Fathers read it
The early Church Fathers referenced this psalm to discuss themes of worship and the nature of the soul, illustrating its lasting significance in Christian thought.
In like manner, "these fatty parts of the ram that are around the kidneys and these that cover the interior parts" are commanded to be placed on the altar.Early Church Fathers on Psalms 103 →
And that the writer was speaking of baptism is evident from the very words in which it is stated that it is impossible to renew to repentance those who were fallen, inasmuch as we are renewed by means of the laver of baptism,Early Church Fathers on Psalms 103 →
But let us speak of death as common to all people. Why should we be afraid of it, when it generally does not harm the soul? For it is written,Early Church Fathers on Psalms 103 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Psalms 103:1 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleBless the Lord, O my soul,.... His better part, his soul, which comes immediately from God, and returns to him, which is immaterial and immortal, and of more worth than the world: God is to be served
Read John Gill on Psalms 103 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryBless the LORD, O my soul: and all that is within me, bless his holy name.
Read Robert Jamieson on Psalms 103 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BiblePsalms 103 THE This Psalm contains a thankful commemoration and celebration of God’ s mercies to the psalmist himself, and to the people of Israel, and to all good men. David stirreth up himself to bless God, ,2; who forgiveth his sins, , redeemeth and satisfieth his soul, ,5; for other manifold mercies to himself and the church, . He considereth the frailty of man, ,16; and showeth God’ s everlasting mercy to his covenanted ones, . He exhorteth all creatures to praise him, . Let all my thoughts and affections be engaged, and united, and stirred up to the highest pitch in and for this work.
Read Matthew Poole on Psalms 103 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 103:1 « [A Psalm] of David. » Bless the LORD, O my soul: and all that is within me, [bless] his holy name.A Psalm of David] Which he wrote when carried out of himself, as far as heaven, saith Beza; and therefore calleth not upon his own soul only, but upon all creatures, from the highest angel to the lowest worm, to set forth God’ s praises. Ver. 1. Bless the Lord, O my soul] Agedum animule mi, et intima men viscera. A good man’ s work lieth most within doors; he is more taken up with his own heart than with all the world besides; neither can he ever be alone so long as he hath God and his own soul to converse with. David’ s harp was not oftener out of tune than his heart, which here…
Read John Trapp on Psalms 103 →AdamClarkeAdam Clarke's Commentary on the BiblePSALM CIII God is praised for his benefits to his people, 1, 2; he forgives their iniquities, and heals their diseases, 3; redeems their lives, crowns them with loving-kindness, 4; satisfies them with good things, renews their youth, 5; he helps the oppressed, makes his ways known, is merciful and gracious, and keeps not his anger for ever, 6-9; his forbearance, and pardoning mercy, 10-12; he is a tender and considerate Father, 13, 14; the frail state of man, 15, 16; God's everlasting mercy, and universal dominion, 17-19; all his angels, his hosts, and his works, are invited to praise him, 20-22. NOTES ON PSALM CIII The inscription in the Hebrew, and in all the Versions, gives this Psalm to…
Read AdamClarke on Psalms 103 →CambridgeThe Cambridge Bible for Schools and Colleges1–5. The Psalmist exhorts himself to praise God for His manifold mercies.
Read Cambridge on Psalms 103 →Albert Barnes1798–1870Barnes' Notes on the BibleBless the Lord, O my soul - The word “bless,” as applied to God, means to praise, implying always a strong affection for him as well as a sense of gratitude.
Read Albert Barnes on Psalms 103 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible1. Bless the Lord, O my soul—To “bless the Lord” is to praise him by declaring his attributes and works, and offering thanksgiving. To “bless” an individual man is to invoke the favour of God upon him. See Numbers 6:22-27.
Read Daniel Denison Whedon on Psalms 103 →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
Bless the LORD, O my soul; all that is within me, bless His holy name.
Praise Yahweh, my soul! All that is within me, praise his holy name!
Of David. Bless the LORD, O my soul; all that is within me, bless His holy name.
Praise the Lord, O my soul! With all that is within me, praise his holy name!
Tyndale line
Bless the LORD, O my soul: and all that is within me, bless his holy name.
Bless Jehovah, O my soul; And all that is within me, bless his holy name.
Bless the LORD, O my soul; and all that is within me, bless his holy name.
A Psalm of David. Bless the LORD, O my soul: and all that is within me, bless his holy name.
A Psalme of David. My soule, prayse thou the Lord, and all that is within me, prayse his holy Name.
Strictly literal
Bless Jehovah, O my soul; and all that is within me, [bless] his holy name!
By David. Bless, O my soul, Jehovah, And all my inward parts — His Holy Name.
BY DAVID. Bless, O my soul, YHWH, || And all my inward parts—His Holy Name.
“Of David.” Bless, O my soul, the Lord, and all that is within me, his holy name.
I give praise to Yahweh with all my life, and with all that is within me, I give praise to his holy name.
From the Latin
For David himself. Bless the Lord, O my soul: O Lord my God, thou art exceedingly great. Thou hast put on praise and beauty:
Simplified
Let every part of me praise the Lord; let my whole being praise his holy character.
Give praise to the Lord, O my soul; let everything in me give praise to his holy name.
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 of Psalms 103:1 reads, "בָּרֲכִ֣י נַ֭פְשִׁי אֶת־ יְהוָ֑ה וְכָל־ קְ֝רָבַ֗י אֶת־ שֵׁ֥ם קָדְשֽׁוֹ׃" which translates to "Bless the LORD, O my soul; all that is within me, bless His holy name." The Septuagint, while not providing a direct translation, matches 7 of the 9 words in a word-by-word correspondence, indicating a level of agreement with the Masoretic Text. The Dead Sea Scrolls, specifically 4Q84, also show agreement with the Masoretic Text, although some words are partly restored and others are supplied by an editor. Similarly, 11Q5 from the Dead Sea Scrolls presents a fragmented text with several words restored or supplied by an editor, but it aligns with the Masoretic Text in content. Therefore, the primary witnesses largely agree with the Masoretic Text, with minor differences in restoration and word order.
בָּרֲכִ֣י נַ֭פְשִׁי אֶת־ יְהוָ֑ה וְכָל־ קְ֝רָבַ֗י אֶת־ שֵׁ֥ם קָדְשֽׁוֹ׃
7 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.
[לדוד] ברכי נפש׳י את יהוה [וכל] קרב׳י את שם קדש׳ו
5 words on the leather — 3 partly restored, 2 supplied entire by an editor.
ברכי נפש׳י את יהוה [וכול] [קרב׳י] [את] [שם] [קדש׳ו]
2 words on the leather — 2 partly restored, 5 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 103:1
One dossier per word, with every reference work grouped by kind — Hebrew lexicons, morphology, Bible dictionaries, topical chains and the English of the translators themselves. The verse sits at the head of each block with the word under study lit, so you never lose your place. The panel above gives the short answer; this is the long one, and it is the part of the page worth indexing.
Every entry below is the lexicographer's own text. On the Hebrew: Brown-Driver-Briggs entire and its gloss set, Strong's Hebrew Dictionary, and Tyndale House's Translators Brief lexicon. Where a cell says a work has no entry, that work genuinely has none for this word.
The Hebrew word בָּרַךְ (*barak*) is built from a primitive root meaning 'to kneel' and encompasses a range of meanings including 'to bless' and 'to curse.' It can refer to blessing God or men, as well as the act of kneeling in adoration. The entries note that it can also imply a curse in certain contexts, reflecting a nuanced use in greetings and farewells.
[בָּרַךְ] 329 vb. kneel, bless
Qal
kneel down
bless
Niph. bless oneself
Pi.
bless God, adore with bended knees
God blesses
men bless men
salute, greet, with an invocation of blessing
bless, with the antithetical meaning curse from the greeting in departing, saying adieu to, taking leave of; but rather a blessing overdone and so really a curse as in vulgar English as well as in the Shemitic cognates
Pu.
pass. to be blessed, adored
prospered by God
have prosperity invoked, by Balaam
in gratitude
Hiph. and he made his camel kneel
Hithp. bless oneself, congratulate oneself in his heart
base
H1288 בָּרַךְ kneel, bless .. kneel down
. bless
. bless oneself
. . bless God, adore with bended knees
. God blesses
. men bless men
. salute, greet, with an invocation of blessing
. bless, with the antithetical meaning curse from the greeting in departing, saying adieu to, taking leave of; but rather a blessing overdone and so really a curse as in vulgar English as well as in the Shemitic cognates
. . pass. to be blessed, adored
. prospered by God
. have prosperity invoked, by Balaam
. in gratitude
. and he made his camel kneel
. bless oneself, congratulate oneself in his heart
1288 barak baw-rak'
a primitive root; to kneel; by implication to bless God (as
an act of adoration), and (vice-versa) man (as a benefit);
also (by euphemism) to curse (God or the king, as treason):--X
abundantly, X altogether, X at all, blaspheme, bless,
congratulate, curse, X greatly, X indeed, kneel (down),
praise, salute, X still, thank.
בָּרַךְ (ba.rakh) — to bless.
1) to bless, kneel
1a) (Qal)
1a1) to kneel
1a2) to bless
1b) (Niphal) to be blessed, bless oneself
1c) (Piel) to bless
1d) (Pual) to be blessed, be adored
1e) (Hiphil) to cause to kneel
1f) (Hithpael) to bless oneself
2) (TWOT) to praise, salute, curse
Aramaic equivalent: be.rakh (בְּרַךְ "to bless" H1289)
V-Piel-Impv-2fs — Verb · Piel · imperative second person feminine singularHVpv2fs
(barakh): This word is found more frequently in the Old Testament than in the New Testament, and is used in different relations.
(1) It is first met in Ge 1:22 at the introduction of animal life upon the earth, where it is written, "And God blessed them, saying, Be fruitful, and multiply," etc. The context furnishes the key to its meaning, which is the bestowal of good, and in this particular place the pleasure and power of increase in kind. Thus it is generally employed in both Testaments, the context always determining the character of the bestowal; for instance (where man is the recipient), whether the good is temporal or spiritual, or both.
Occasionally, however, a different turn is given to it as in Ge 2:3 the King James Version, where it is written, "And God blessed the seventh…
Bless
(1.) God blesses his people when he bestows on them some gift temporal or spiritual (Gen. 1:22; 24:35; Job 42:12; Ps. 45:2; 104:24, 35).
(2.) We bless God when we thank him for his mercies (Ps. 103:1, 2; 145:1, 2).
(3.) A man blesses himself when he invokes God’s blessing (Isa. 65:16), or rejoices in God’s goodness to him (Deut. 29:19; Ps. 49:18).
(4.) One blesses another when he expresses good wishes or offers prayer to God for his welfare (Gen.…
The Hebrew word נֶ֫פֶשׁ (*nephesh*) broadly means 'soul' or 'living being,' encompassing concepts like life, self, person, desire, and emotion. It is derived from the root meaning 'to breathe' and signifies both physical and mental aspects of existence. The lexicons note its use in various contexts, including as the seat of appetites and emotions, though its application to will and character is uncertain.
נֶ֫פֶשׁ 756 n.f. soul, living being, life, self, person, desire, appetite, emotion, and passion
= that which breathes, the breathing substance or being
The נפשׁ becomes a living being
The נפשׁ is specif.
The נפשׁ as the essential of man stands for the man himself
נפשׁ = seat of the appetites, in all periods (46 t.)
נ׳ = seat of emotions and passions
נפשׁ is used occasionally for mental acts
נפשׁ for acts of the will is dub.
נפשׁ = character is still more dub.
נ׳ in D
base
H5315 נֶ֫פֶשׁ soul, living being, life, self, person, desire, appetite, emotion, and passion . = that which breathes, the breathing substance or being
. The נפשׁ becomes a living being
. The נפשׁ is specif.
. The נפשׁ as the essential of man stands for the man himself
. נפשׁ = seat of the appetites, in all periods (46 t.)
. נ׳ = seat of emotions and passions
. נפשׁ is used occasionally for mental acts
. נפשׁ for acts of the will is dub.
. נפשׁ = character is still more dub.
. נ׳ in D
5315 nephesh neh'-fesh
from 5314; properly, a breathing creature, i.e. animal of
(abstractly) vitality; used very widely in a literal,
accommodated or figurative sense (bodily or mental):--any,
appetite, beast, body, breath, creature, X dead(-ly), desire,
X (dis-)contented, X fish, ghost, + greedy, he, heart(-y),
(hath, X jeopardy of) life (X in jeopardy), lust, man, me,
mind, mortally, one, own, person, pleasure, (her-, him-, my-,
thy-)self, them (your)-selves, + slay, soul, + tablet, they,
thing, (X she) will, X would have it.
see HEBREW for 05314
נֶ֫פֶשׁ (ne.phesh) — soul.
1) soul, self, life, creature, person, appetite, mind, living being, desire, emotion, passion
1a) that which breathes, the breathing substance or being, soul, the inner being of man
1b) living being
1c) living being (with life in the blood)
1d) the man himself, self, person or individual
1e) seat of the appetites
1f) seat of emotions and passions
1g) activity of mind
1g1) uncertain
1h) activity of the will
1h1) uncertain
1i) activity of the character
1i1) uncertain
נֶ֫פֶשׁ (ne.phesh) — soul: life.
1) soul, self, life, creature, person, appetite, mind, living being, desire, emotion, passion
1a) that which breathes, the breathing substance or being, soul, the inner being of man
1b) living being
1c) living being (with life in the blood)
1d) the man himself, self, person or individual
1e) seat of the appetites
1f) seat of emotions and passions
1g) activity of mind
N-cs | Suff — Noun common feminine singular construct · suffixHNcfsc/Sp1bs
אֵת (eth) is primarily a grammatical marker in Hebrew, indicating the definite direct object of a verb. It is not translated into English and typically precedes nouns that are definite. The word is derived from a demonstrative sense of entity, related to the Hebrew word for 'self.' Its Aramaic equivalent is יָת (yat).
אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
base
H853 אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
853 'eth ayth
apparent contracted from 226 in the demonstrative sense of
entity; properly, self (but generally used to point out more
definitely the object of a verb or preposition, even or
namely):--(as such unrepresented in English).
see HEBREW for 0226
אֵת (et) — [Obj.].
sign of the definite direct object, not translated in English but generally preceding and indicating the accusative
Aramaic equivalent: yat (יָת "whom" H3487)
HTo — ParticleHTo
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)
N-proper — Noun properHNpt
כֹּל (kol) means 'all' or 'the whole.' It can refer to totality, including every person or thing, and is often used with a following genitive to specify what is included. The term can also denote a broader sense of everything in existence or all circumstances of life. The lexicons do not show significant disagreement on its meanings.
כֹּל once כּוֹל n.m. the whole, all
with foll. gen. (as usually) the whole of, to be rendered, however, often in our idiom, to avoid stiffness, any or every
Absolutely:
without the art., all things, all
with the art. הַכֹּל
where the sense is limited by the context to things (or persons) just mentioned
in a wider sense, all, whether of all mankind or of all living things, the universe, or of all the circumstances of life (chiefly late)
base
H3605 כֹּל once כּוֹל the whole, all . with foll. gen. (as usually) the whole of, to be rendered, however, often in our idiom, to avoid stiffness, any or every
. Absolutely: . without the art., all things, all
. with the art. הַכֹּל . where the sense is limited by the context to things (or persons) just mentioned
. in a wider sense, all, whether of all mankind or of all living things, the universe, or of all the circumstances of life (chiefly late)
3605 kol kole
or (Jer. 33:8) kowl {kole}; from 3634; properly, the whole;
hence, all, any or every (in the singular only, but often in a
plural sense):--(in) all (manner, (ye)), altogether, any
(manner), enough, every (one, place, thing), howsoever, as
many as, (no-)thing, ought, whatsoever, (the) whole,
whoso(-ever).
see HEBREW for 03634
כֹּל (kol) — all.
1) all, the whole
1a) all, the whole of
1b) any, each, every, anything
1c) totality, everything
Aramaic equivalent: kol (כֹּל "all" H3606)
Conj | N-ms — Conjunction · noun common masculine singular constructHC/Ncmsc
ol: Used in various combinations, and with different meanings.
(1) All along, "Weeping all along as he went" (Jer 41:6), i.e. throughout the whole way he went, feigning equal concern with the men from Shiloh, etc., for the destruction of the Temple, so as to put them off their guard.
(2) All in all, "That God may be all in all" (1Co 15:28, Greek: panta en pasin, "all things in all (persons and) things"). "The universe, with all it comprises, will wholly answer to God's will and reflect His mind" (Dummelow).
קֶ֫רֶב (qereb) refers to the inward part or midst of something, encompassing both physical and figurative meanings. It can denote the center of a person or object, as well as the seat of thought and emotion. The term also relates to the entrails of sacrificial animals. It is used in various contexts, including references to being among or within a group.
קֶ֫רֶב 227 n.[m.] inward part, midst
base
H7130 קֶ֫רֶב inward part, midst
7130 qereb keh'-reb
from 7126; properly, the nearest part, i.e. the center,
whether literal, figurative or adverbial (especially with
preposition):--X among, X before, bowels, X unto charge, +
eat (up), X heart, X him, X in, inward (X -ly, part, -s,
thought), midst, + out of, purtenance, X therein, X through, X
within self.
see HEBREW for 07126
קֶ֫רֶב (qe.rev) — entrails: among.
: among/within
1) midst, among, inner part, middle
1a) inward part
1a1) physical sense
1a2) as seat of thought and emotion
1a3) as faculty of thought and emotion
1b) in the midst, among, from among (of a number of persons)
1c) entrails (of sacrificial animals)
Also means: qe.rev (קֶ֫רֶב ": inner_parts" H7130H)
קֶ֫רֶב (qe.rev) — entrails: inner parts.
: inner_parts
1) midst, among, inner part, middle
1a) inward part
1a1) physical sense
1a2) as seat of thought and emotion
1a3) as faculty of thought and emotion
1b) in the midst, among, from among (of a number of persons)
1c) entrails (of sacrificial animals)
N-mp | Suff — Noun common masculine plural construct · suffixHNcmpc/Sp1bs
אֵת (eth) is primarily a grammatical marker in Hebrew, indicating the definite direct object of a verb. It is not translated into English and typically precedes nouns that are definite. The word is derived from a demonstrative sense of entity, related to the Hebrew word for 'self.' Its Aramaic equivalent is יָת (yat).
אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
base
H853 אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
853 'eth ayth
apparent contracted from 226 in the demonstrative sense of
entity; properly, self (but generally used to point out more
definitely the object of a verb or preposition, even or
namely):--(as such unrepresented in English).
see HEBREW for 0226
אֵת (et) — [Obj.].
sign of the definite direct object, not translated in English but generally preceding and indicating the accusative
Aramaic equivalent: yat (יָת "whom" H3487)
HTo — ParticleHTo
שֵׁם (shem) means 'name' and encompasses various meanings such as reputation, fame, and glory. It can refer to the designation of God and is often associated with memorials or monuments. The word is built from a primitive root and highlights individuality and honor. There is a mention of its use in relation to false gods, which is forbidden.
שֵׁם 864 n.m. name (√ unknown)
of river, beasts, city, i.e. exact designation of it
usu. of pers.
= reputation
esp. as giving a man a kind of posthumous life, esp. in his sons
name, as designation of God
of false gods, use forbidden
= memorial, monument
base
H8034 שֵׁם name (√ unknown)
8034 shem shame
a primitive word (perhaps rather from 7760 through the idea
of definite and conspicuous position; compare 8064); an
appellation, as a mark or memorial of individuality; by
implication honor, authority, character:--+ base,
(in-)fame(-ous), named(-d), renown, report.
see HEBREW for 07760
see HEBREW for 08064
שֵׁם (shem) — name.
1) name
1a) name
1b) reputation, fame, glory
1c) the Name (as designation of God)
1d) memorial, monument
Aramaic equivalent: shum (שֻׁם "name" H8036)
N-ms — Noun common · masculine singular constructHNcmsc
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 | Suff — Noun common masculine singular construct · suffixHNcmsc/Sp3ms